UNIVERSITY  OF  CALIFORNIA  PUBLICATIONS 

IN 

AMERICAN  ARCHAEOLOGY  AND  ETHNOLOGY 

Vol.  15,  No.  4,  pp.  343-384  October  29,  1920 


KANKANAY   CEREMONIES 


BY 
C.  R.  MOSS 


UNIVERSITY  OF  CALIFORNIA  PRESS 
BERKELEY 


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June,  1905  350 

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April,  1906  50 

2.  Contribution  to  the  Physical  Anthropology  of  California,  based  on  collec- 
tions in  the  Department  of  Anthropology  of  the  University  of  California, 
and  in  the  U.  S.  National  Museum,  by  Ales  Hrdlicka.  Pp.  49-64,  with 

5  tables;  plates  1-10,  and  map.    June,  1906 75 

S.  The  Shoshonean  Dialects  of  California,  by  A.  L.  Kroeber.     Pp.  65-166. 

February,  1907  1.50 

4.  Indian  Myths  from  South  Central  California,  by  A.  L.  Kroeber.    Pp.  167- 

250.    May,  1907  - - 75 

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Kroeber.    Pp.  251-318.    September,  1907  75 

6.  The  Religion  of  the  Indians  of  California,  by  A.  L.  Kroeber.    Pp.  319-356. 

September,  1907  .50 

Index,  pp.  357-374. 
Vol.  5.     1.  The  Phonology  of  the  Hupa  Language;  Part  I,  The  Individual  Sounds,  by 

Pliny  Earle  Goddard.    Pp.  1-20,  plates  1-8.    March,  1907 35 

2.  Navaho  Myths,  Prayers  and  Songs,  with  Texts  and  Translations,  by  Wash- 

ington Matthews,  edited  by  Pliny  Earle  Goddard.    Pp.  21-63.    Septem- 
ber, 1907  75 

3.  Kato  Texts,  by  Pliny  Earle  Goddard.    Pp.  65-238,  plate  9.    December,  1909    2.50 

4.  The  Material  Culture  of  the  Klamath  Lake  and  Modoc  Indians  of  North- 

eastern California  and  Southern  Oregon,  by  S.  A.  Barrett.    Pp.  239-292, 
plates  10-25.    June,  1910  75 

5.  The  Chimariko  Indians  and  Language,  by  Roland  B.  Dixon.    Pp.  293-380. 

August,  1910  - - - 1.00 

Index,  pp.  381-384. 
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Alfred  Barrett.    Pp.  1-332,  maps  1-2.    February,  1908  3.25 

2.  The  Geography  and  Dialects  of  the  Miwok  Indians,  by  Samuel  Alfred 

Barrett.    Pp.  333-368,  map  3. 

3.  On  the  Evidence  of  the  Occupation  of  Certain  Regions  by  the  Miwok 

Indians,  by  A.  L.  Kroeber.    Pp.  369-380. 

Nos.  2  and  3  in  one  cover.    February,  1908 £0 

Index,  pp.  381-400. 
Vol.  7.     1.  The  Emeryville  Shellmound,  by  Max  Uhle.    Pp.  1-106,  plates  1-12,  with  38 

text  figures.    June,  1907  1.25 

2.  Recent  Investigations  bearing  upon  the  Question  of  the  Occurrence  of 
Neocene  Man  in  the  Auriferous  Gravels  of  California,  by  William  J. 
Sinclair.  Pp.  107-130,  plates  13-14,  February,  1908 35 


UNIVERSITY  OF  CALIFORNIA   PUBLICATIONS 

IN 

AMERICAN    ARCHAEOLOGY    AND    ETHNOLOGY 

Vol.  15,  No.  4,  pp.  343-384  October  29,  1920 


KANKANAY  CEREMONIES 

BY 

C.  E.  MOSS 


CONTENTS  PAGE 

Introduction 344 

Territory  of  the  Kankanay 344 

Personal  appearance  and  traits 345 

Industrial  life 346 

Custom  law 346 

Comparative  culture 347 

Ceremonial  system 347 

General  comparison  with  the  Nabaloi 347 

Spirits  and  deities 348 

Purpose 349 

Priesthood 349 

Divination 350 

Spoken  ritual 350 

Dancing  and  songs 351 

Omens  and  taboo 351 

Comparative  Nabaloi  and  southern  Kankanay  ceremonies 352 

Lepanto  Kankanay  ceremonies 353 

Particular  ceremonies 354 

Bindian 354 

Mandit 355 

Dawak  and  Basit 357 

Batbat 358 

Kapi 359 

Amlag 360 

Lawit 360 

Tingiting 361 

Palis 361 

Buang 362 

Mayilutlutkan 362 

Palis  chi  Kabunian 363 

Mantuis  Bilig 363 

Bilong 364 

Maydosadan 364 

Manbating 365 

Liblibian 366 

Ampasit 367 

Dayau 368 

Tamo 368 

Pasang 369 

Abasang 370 

Sibisib 371 


344  University  of  California  Publications  in  Am.  Arch  and  Ethn.      [Vol.  15 


Gaysing 372 

Galon 372 

Mangilin 373 

Mansiyanun 373 

Siling 373 

Pugas 374 

Kiad 374 

Kosde 375 

Bugid 376 

Pungau 376 

Bugak 376 

Saldi 377 

Bilig 377 

•  Dagas 378 

Laglagiwin 379 

Tanong 380 

Sagausau 380 

Myths 381 

Origin  of  the  big  and  little  thunder '. 381 

Origin  of  thunder  and  lightning 383 

The  mountain  Kabunian 383 

The  origin  of  man 384 


INTRODUCTION 

TEEEITOEY  OF  THE  KANKANAY 

Since  the  Kankanay  have  been  studied  very  little,  the  exact  extent 
of  their  culture  area  is  not  at  present  certain. 

The  Igorot  of  northern  Benguet,  and  almost  all  of  the  people  living 
in  Amburayan  and  southern  Lepanto,  speak  the  same  dialect,  have 
similar  customs,  and  call  themselves  by  the  same  name,  "Kakanay" 
or  "Kankanay. "  The  people  of  this  group  have  no  important  cul- 
tural features  by  which  to  distinguish  them  from  the  Nabaloi,  and 
linguistics  is  the  only  basis  on  which  they  may  be  classed  as  a  separate 
unity. 

The  inhabitants  of  northern  Lepanto  call  themselves  "Katang- 
nang, "  speak  a  variation  of  the  dialect  spoken  in  the  southern  part 
of  the  sub-province,  and  have  some  customs,  such  as  communal  sleep- 
ing houses  for  unmarried  boys  and  girls,  which  are  more  similar  to 
certain  customs  of  the  Bontoc  than  to  any  found  among  the  southern 
Igorot. 

It  might  also  be  mentioned  that  the  towns  of  northern  Lepanto 
are  comparatively  large  and  compact  like  those  of  Bontoc,  while  the 
Kankanay  of  southern  Lepanto  as  well  as  those  of  Benguet  and 
Amburayan  live  in  scattered  settlements.  Another  difference  is  the 
amount  of  authority  exercised  by  the  "baknang  or  wealthy  class.  In 


1920]  Moss:   Kunlnuutii   Ci'ri  iinmii  x  345 

nortliern  Lepanto  the  b<ik>t<iny  are  comparatively  unimportant,  while 
among  the  southern  Kankanay  they  are  as  powerful  as  among  the 
Nabaloi. 

However,  the  best  authorities  regard  practically  all  the  Lepanto 
Igorot  as  Kankanay.  This  seems  to  be  advisable  at  present,  but  it 
is  not  improbable  that  a  more  thorough  study  of  the  Katangnang  in 
the  northern  part  of  the  sub-province  will  result  in  their  being  classed 
as  a  separate  group. 

Regarding  the  Igorot  of  northern  Lepanto  as  Kankanay,  the 
territorial  limits  of  the  tribe  are  approximately  as  follows : 

On  the  north,  the  Lepanto-Bontoc  sub-provincial  boundary ;  on  the 
east,  the  western  boundary  line  of  Ifugao ;  on  the  south,  a  line  passing 
near  the  southern  limits  of  Alilem.  and  Bacun,  then  through  the 
southern  part  of  Kapangan  between  the  barrios  of  Kapangan  and 
Datakan,  then  through  the  township  of  Atok  a  little  north  of  the 
central  barrio,  and  then  through  the  southern  barrios  of  Buguias; 
and  on  the  west,  a  line  passing  through  the  foothills  of  Amburayan 
and  Lepanto. 

PERSONAL  APPEAEANCE  AND  TRAITS 

In  personal  appearance  the  majority  of  the  Kankanay  are  very 
similar  to  the  Nabaloi  except  for  the  fact  that  they  have  hardly 
benefited  as  much  through  contact  with  the  outside  world.  Except 
in  the  case  of  those  who  live  near  the  sub-province  of  Bontoc,  it  is 
rather  difficult  to  distinguish  a  Kankanay  man  from  a  Nabaloi. 

The  women  of  the  two  tribes  are  easily  distinguished  by  a  differ- 
ence in  dress,  since  the  Kankanay  women  wear  a  waist  instead  of  a 
jacket,  and  a  plain  skirt  instead  of  the  kind  with  the  folded  effect 
worn  by  the  Nabaloi. 

In  personal  traits  the  Benguet  Kankanay  are  similar  to  the 
Nabaloi,  but  farther  north  the  people  are  .more  self-assertive  and 
independent.  The  difference  in  this  respect  between  the  cargadores 
of  the  various  culture  areas  is  noticeable.  In  Benguet  they  will 
generally  carry  without  protest  whatever  size  load  they  are  given, 
but  in  Bontoc  the  cargador  decides  exactly  how  much  he  will  carry. 
While  waiting  for  his  load,  the  Benguet  man  will  probably  remain 
out  in  the  road,  the  Lepanto  man  in  the  yard,  the  Ifugao  on  the 
porch;  but  the  Bontoc  man  comes  into  the  house  and  acts  as  if  he 
were  in  all  respects  the  equal  of  the  one  for  whom  he  carries. 


346  University  of  California  Publications  in  Am.  Arch  and  Ethn.      [Vol.  15 


INDUSTRIAL  LIFE 

In  agriculture  and  the  industrial  arts  the  Kankanay  and  the 
Nabaloi  have  made  about  equal  progress,  and  practically  everything 
that  might  be  said  of  the  one  applies  equally  to  the  other.  The 
standard  of  living  is  about  the  same,  except  that  as  a  rule  the  Nabaloi 
have  more  rice.  The  houses  and  the  method  of  their  construction  are 
similar,  but  there  is  a  larger  proportion  of  good  houses  among  the 
Nabaloi.  The  household  furnishings  of  the  two  peoples  consist  of  the 
same  or  of  similar  articles. 


CUSTOM  LAW 

The  custom  law  of  the  southern  Kankanay  differs  from  that  of 
the  Nabaloi  only  in  unimportant  details.1 

The  order  of  inheritance  is  the  same,  and  the  general  principle 
that  property  must  go  to  the  next  generation  and  that  parents, 
brothers,  and  uncles  can  hold  it  in  trust  only,  applies  to  the  southern 
Kankanay  as  well  as  to  the  Nabaloi.  Another  principle  of  common 
application  by  the  two  tribes  is  that  all  relatives  of  the  same  degree, 
whether  male  or  female,  inherit  equally. 

The  southern  Kankanay  and  the  Nabaloi  also  have  similar  customs 
in  regard  to  marriage,  and  children  are  betrothed  by  their  parents 
in  the  same  way.  Among  the  northern  Kankanay  the  young  people 
choose  their  own  spouses  as  they  do  in  Bontoc. 

Divorces  among  the  Kankanay  are  rather  frequent,  though  they 
claim  that  they  are  never  divorced  after  children  have  been  born.  I 
know  of  two  cases  of  divorce,  however,  between  Kankanay  wives  and 
their  Nabaloi  husbands  after  there  were  children. 

In  general,  the  customs  of  the  southern  Kankanay  and  the  Nabaloi 
regarding  the  discovery  and  punishment  of  crime  are  the  same ;  but 
a  larger  proportion  of  cases  are  settled  by  the  Kankanay  according 
to  their  old  custom  law,  since  the  Nabaloi  have  lately  become  more 
prone  to  take  their  troubles  to  the  white  officials. 

All  the  ordeals  known  to  the  Nabaloi  for  discovering  criminals  or 
testing  the  veracity  of  witnesses  are  used  by  the  Benguet  Kankanay. 
In  addition  to  these  they  have  the  test  called  man-man,  decided  by 
looking  at  the  gall  of  two  chickens  furnished  by  the  respective  con- 
testants. The  Kankanay  as  well  as  the  Nabaloi  contestant  always 
appeals  to  the  sun. 


1  See  my  Nabaloi  Law  and  Ritual,  present  volume,  pp.  236-271,  1920. 


Moss:  Kankanay  Ceremonies  347 

Taken  as  a  whole  the  custom  law  of  the  southern  Kankanay  and 
the  Nabaloi  is  the  same ;  and  judging  from  the  information  at  present 
available  we  may  conclude  that  all  the  Igorot  groups  administer 
justice  according  to  the  same  basic  principles. 

COMPAEATIVE  CULTUEE 

There  is  little  difference  in  the  amount  of  general  knowledge 
possessed  by  the  Kankanay  and  the  Nabaloi,  but  the  latter  are  prob- 
ably a  little  more  advanced  in  this  respect.  Whatever  may  be  said 
of  their  native  culture,  the  Nabaloi  are  certainly  showing  a  greater 
readiness  to  adopt  civilization  than  any  other  Igorot  people. 

Comparing  the  general  Kankanay  culture  to  that  of  the  neighbor- 
ing groups,  I  should  say  that  it  is  lower  than  the  culture  of  the  Nabaloi 
and  higher  than  that  of  the  Bontoc.  In  some  respects  it  is  superior 
to  the  culture  of  the  Ifugao  or  Kalinga,  while  in  other  respects  it  is 
inferior. 


CEREMONIAL  SYSTEM 
GENERAL  COMPARISON  WITH  THE  NABALOI 

The  Kankanay  ceremonial  system  is  similar  to  that  of  the  Nabaloi.2 
The  rituals  are  the  same  in  general  purpose;  they  are  based  on  a 
similar  belief  in  spirits;  the  important  elements  of  both  systems  are 
sacrifice  and  prayer;  and  the  functions  of  the  priests  are  the  same. 
The  ceremonies  of  each  group  must  be  given  in  their  appropriate 
places,  and  a  particular  sacrifice  must  be  offered  in  connection  with 
each,  though  there  is  probably  more  latitude  of  choice  among  the 
Kankanay  than  among  the  Nabaloi. 

There  are  Kankanay  ceremonies  corresponding  in  purpose  to 
nearly  all  the  Nabaloi  ceremonies,  but  as  a  rule  the  spoken  ritual  is 
quite  different.  Some  of  the  corresponding  ceremonies  are  called  by 
the  same  name,  and  some  by  different  names.  In  a  few  cases  cere- 
monies called  by  the  same  name  are  celebrated  for  entirely  different 
purposes  by  the  two  groups. 

There  is  not  the  same  uniformity  in  the  ceremonies  celebrated  in 
the  various  towns  of  the  Kankanay  as  there  is  in  those  of  the  Nabaloi. 
As  a  rule  the  same  rituals  are  held  in  the  towns  of  northwestern 
Benguet,  in  Ampasungan  of  Lepanto,  and  in  Bacun  of  Amburayan. 


2  Ibid.,  pp.  280-335. 


348  University  of  California  Publications  in  Am.  Arch  and  Ethn.      [Vol.  15 

Buguias  and  Mancayan  have  the  majority  of  these  ceremonies,  but 
not  all.  On  the  other  hand,  a  few  are  celebrated  in  the  latter  towns 
which  are  unknown  in  the  former. 

From  the  data  available,  it  seems  that  there  is  even  more  difference 
between  the  ceremonies  of  the  northern  and  southern  Kankanay  than 
there  is  between  those  of  the  latter  and  the  Nabaloi.  It  is  quite  cer- 
tain, however,  that  all  the  Lepanto  ceremonies  have  not  been  recorded, 
and  when  this  has  been  done  the  rituals  of  the  two  sections  may  show 
a  closer  resemblance  than  at  present  appears  to  be  the  case. 


SPIRITS  AND  DEITIES 

The  southern  Kankanay  have  no  term  by  which  a  supreme  ruler 
of  the  universe  is  designated,  and  it  is  doubtful  if  any  Kankanay, 
with  the  exception  of  a  few  who  live  near  the  coast,  have  any  con- 
ception of  such  a  personage.  The  translation  of  "Lumawig"  as  God 
in  connection  with  the  description  of  some 'of  the  ceremonies  presented 
in  Robertson's  publication  on  the  Lepanto  Igorot,3  may  be  explained 
by  the  tendency  of  the  Ilokano  township  secretaries  who  did  the 
recording,  to  interpret  Igorot  rituals  in  terms  of  the  Christian  religion. 

It  seems  that  all  the  Igorot  tribes  that  have  so  far  been  studied 
recognize  Lumawig  as  one  of  their  great  culture  heroes.  The  Benguet 
Kankanay  say  that  he  once  lived  on  earth  and  was  one  of  them,  and 
that  when  he  died  his  soul  did  not  go  to  the  mountains  with  the  souls 
of  the  other  Igorot,  but  ascended  to  the  sky,  where  it  still  remains 
with  the  souls  of  Kabigat,  Amdoyaan,  and  the  other  great  heroes  of 
the  past.  All  the  culture  heroes  are  objects  of  worship. 

The  kakading  are  the  souls  of  the  dead.  They  go  to  the  mountain^ 
but  sometimes  return  to  their  villages  and  cause  sickness  in  order 
that  sacrifice  will  be  necessary.  The  tanong  and  a/mud  are  souls  of 
ancestors. 

The  Kankanay  as  well  as  the  Nabaloi  believe  in  the  existence  of 
spirits  other  than  the  souls  of  the  dead,  which  cause  sickness  or  bad 
luck.  Their  concept  of  the  special  functions  of  each  class  of  spirits, 
however,  is  not  in  all  cases  the  same  as  that  of  the  Nabaloi.  The  belief 
in  the  amdag  which  catch  the  souls  of  the  living  with  a  net,  and  in 
the  pasang  which  prevent  the  birth  of  children,  is  common  to  both 
tribes.  On  the  other  hand,  the  wnpasit  and  the  timungau,  malevolent 
spirits  of  the  Nabaloi,  seem  to  be  regarded  rather  as  culture  heroes 


3  Phil.  Jour,  of  Sci.,  IX,  Section  D,  465-527,  1914. 


1920]  Moss:  Kankanay  Ceremonies  T.49 

by  the  Kankanay.  In  addition  to  the  amdag  and  the  pasang,  the 
southern  Kankanay  recognize  the  following: 

The  dagas,  spirits  which  live  with  the  people  in  their  dwelling 
houses. 

The  bilig,  spirits  which  live  in  the  pasture  or  timber  lands  near 
the  settlements. 

The  pinading,  spirits  which  live  in  the  high  mountains,  and  corre- 
spond in  some  respects  to  the  kakaising  of  the  Nabaloi. 

The  Kankanay  belief  in  Messeken,  Akodau,  and  the  other  inhab- 
itants of  the  underworld  is  the  same  as  that  of  the  Nabaloi.  The 
belief  regarding  the  underworld  seems  to  be  held  in  common  by  all 
the  Igorot  tribes  and  to  extend  to  the  Tinguian  of  Abra. 

The  Kankanay  in  a  very  few  ceremonies  pray  to  the  sun  and 
moon,  but  it  is  not  probable  that  they  pray  to  groups  of  stars  as  do 
the  Nabaloi.  The  elements  are  frequently  personified  in  the  sacred 
stories,  but  it  is  not  probable  that  prayer  is  offered  to  them. 

PURPOSE 

The  Kankanay  make  ceremonies  for  the  same  general  purpose  as 
the  Nabaloi.  The  majority  of  them  are  celebrated  primarily  against 
sickness,  or  to  avert  calamities,  such  as  crop  failure.  Incidentally,  all 
public  ceremonies  secure  the  good  will  of  deities  and  spirits,  and  cause 
the  giver  to  live  long,  be  lucky,  and  become  rich.  The  matter  of 
personal  pride  and  desire  of  power  is  also  an  important  factor,  and 
it  is  said  that  the  most  expensive  canao  celebrated  by  some  of  the 
Lepanto  Kankanay  is  given  for  no  other  purpose.  I  think  this  is 
doubtful,  however,  and  believe  it  probable  that  all  canaos  possess  some 
religious  significance,  even  when  the  givers  have  a  material  motive. 

Another  reason  for  ceremonies  given  by  a  member  of  the  Kankanay 
baknang  might  be  interesting.  He  stated  that  if  he  did  not  give  the 
mandit  and  other  public  canaos  at  frequent  intervals,  all  his  livestock 
would  be  stolen,  but  that  as  long  as  the  people  knew  that  they  would 
consume  the  larger  number  of  his  animals,  they  were  willing  that  he 
should  have  the  trouble  and  responsibility  of  raising  them. 

PRIESTHOOD 

As  with  the  Nabaloi,  the  niambunong  is  an  institution;  though 
the  Kankanay  have  more  occasions  on  which  they  address  the  spirits 
and  deities  without  his  intervention  than  the  Nabaloi.  Except  in 


350  University  of  California  Publication-s  in  Am,  Arch  and  Ethn.      [Vol.  15 

Buguias  the  ceremonies  are  not  shrouded  in  mystery  to  the  same  extent 
that  they  are  among  the  Nabaloi,  and  the  people  have  more  general 
knowledge  concerning  them. 

The  compensation  allowed  the  priest  is  about  the  same  as  among 
the  Nabaloi,  and  the  priests  appoint  their  successors  in  the  same  way ; 
that  is,  by  selecting  the  one  to  whom  the  prayer  is  taught. 

DIVINATION 

Anap,  meaning  "to  find  out,"  is  the  general  name  for  the  Kan- 
kanay  divination  ceremonies.  Three  methods  are  used. 

The  mambunong  puts  tapuy  in  a  glass  and  prays,  asking  the  gods 
to  show  what  caused  the  sickness  and  what  ceremony  should  be  cele- 
brated to  effect  its  cure.  He  then  looks  into  the  tapuy  where  he  sees 
something  indicating  the  cause  of  the  sickness  and  the  ceremony  to 
be  celebrated.  This  method  corresponds  to  the  Nabaloi  bakno. 

A  stone  is  suspended  by  a  string,  the  mambunong  prays,  the  various 
rituals  are  named;  if  the  stone  moves  at  the  mention  of  a  ceremony, 
that  one  must  be  celebrated.  This  method  corresponds  to  the  Nabaloi 
sabot. 

An  egg  is  stood  on  end  on  the  ground,  the  rituals  are  named,  and 
the  one  to  be  given  is  determined  by  the  falling  of  the  egg.  This  cor- 
responds to  the  buyon  of  the  Nabaloi,  except  that  the  latter  use  a 
stick  instead  of  an  egg. 

The  examination  of  the  gall  of  a  chicken  is  used  to  determine 
whether  or  not  one  will  be  lucky  in  doing  a  certain  thing,  or  whether 
a  sick  person  will  recover.  This  divination  is  called  manman. 

4 

SPOKEN  RITUAL 

As  with  the  Nabaloi,  the  spoken  ritual  consists  of  either  a  petition 
or  a  story  which  serves  as  a  magical  formula.  The  formula  seems  to 
be  used  to  a  greater  extent  by  the  Kankanay  than  by  the  Nabaloi. 
The  prayer  or  formula  must  always  be  uttered  at  the  appropriate 
place  and  in  the  proper  circumstances,  or  else  it  will  not  be  effective. 
The  use  of  the  formula  as  well  as  the  prayer  seems  to  be  common  to 
all  tribes  of  the  Igorot  including  the  Tinguian.4 


*  Compare  F.  C.  Cole,  Traditions  of  the  Tinguian,  Publ.  of  Field  Museum  of 
Natural  History,  Anthrop.  Ser.,  xiv;  and  E.  F.  Barton,  Ifugao  Law,  present 
volume. 


1920]  Moss:  Katikanay  Ceremonies  351 


DANCING  AND  SONGS 

There  is  no  dancing  in  connection  with  the  private  ceremonies ;  but 
the  tayo,  a  dance  by  one  man  and  woman  at  a  time,  forms  a  part  of 
nearly  all  public  ceremonies.  The  dance  is  the  same  as  the  tayau 
of  the  Nabaloi  except  that  the  Kankanay  dance  to  faster  time.  The 
time  is  faster  among  the  northern  than  among  the  southern  Kankanay. 

While  the  dance  is  in  progress  the  niambunong  shouts  the  following 
at  intervals  of  about  ten  minutes  to  the  man  who  is  dancing : 

Baliwatak  sika;  matagoga,  maganakka;  bomaknangka;  bomaknang  abu  tomoi 
manslda;  bamaknang  abu  babayl  manadong  tauwadi,  kasinsinopantaka  si  oaoay. 

I  give  you  this  blessing:  may  you  live  long,  may  you  have  children;  may  you 
be  rich;  may  the  giver  of  this  ceremony  also  be  rich;  may  the  women  dancing 
also  be  rich,  so  that  there  will  be  our  gathering  together  always. 

While  the  mambunong  is  reciting  the  baliumk,  the  man  stops 
dancing,  but  the  woman  continues.  The  baliwak  corresponds  to  the 
d-atok  of  the  Nabaloi. 

The  typical  dances  of  the  Nabaloi  and  the  Kankanay  are  very 
similar,  but  this  can  not  be  stated  of  the  dances  of  any  of  the  other 
Igorot  tribes.  The  Bontoc,  Ifugao,  Apayao,  and  Kalinga  dances  all 
differ  considerably,  and  even  the  most  common  dances  in  various  towns 
of  the  same  tribe  differ  to  such  an  extent  that  an  inhabitant  of  one 
town  can  not  take  part  in  a  dance  of  another. 

Sacred  songs  form  a  part  of  the  worship  in  connection  with  the 
Kankanay  mandit,  polls,  tamo,  and  bindian.  The  badio,  which  is  an 
extemporaneous  chant  similar  to  the  badio  of  the  Nabaloi,  is  always 
sung  in  connection  with  all  ceremonies  if  there  is  sufficient  tapuy 
on  which  to  become  intoxicated,  but  it  is  not  regarded  as  a  part  of  the 
worship. 

OMENS  AND  TABOO 

The  Kankanay  pay  even  more  attention  to  omens  in  connection 
with  rituals  or  in  their  ordinary  occupations  than  do  the  Nabaloi. 
Snakes,  lizards,  or  certain  birds  crossing  the  roads  are  omens  of  bad 
luck.  If  anything  falls,  if  a  rock  becomes  detached  and  rolls  down 
the  hill,  or  a  person  stumbles,  some  calamity  is  sure  to  follow  unless 
it  can  be  averted  by  means  of  ceremonies. 

The  taboos  among  the  Kankanay  are  even  more  numerous  and 
last  longer  than  among  the  Nabaloi.  This  may  be  partly  due  to  the 
fact  that  the  Kankanay  are  a  more  primitive  people. 


352 


University  of  California  Publications  in  Am.  Arch  and  Ethn.      [Vol.  15 


The  taboo  and  the  belief  in  omens  is  common  to  all  the  Igorot 
tribes,  and  the  latter  is  prevalent  to  some  extent  among  many  of  the 
lower  class  Christian  Filipinos. 


COMPAEATIVE  NABALOI  AND  SOUTHERN  KANKANAY  CEREMONIESs 


NABALOI 

Buyon     "j 
Sabat       1 
Bakno 
Manoni 
Bindayan 


Pachit 


SOUTHERN 
KANKANAY 

Anap 

Manman 
Bindian 


Mandit 


Chawak 

Dawak 

Bayog 

Basit  da\\ 

Batbat 
Saad 
Kapi 

Batbat 
Saad 
Kapi 

Am  dag 

Amlag 

Tawal 

Lawit 

Tingiting 

Tingiting 

Palis 
Sagausau 

Buang 
Nansaang 
Palis  chi 
kabunian 


Dosad 
Sigop 

Kolos 


Basil 
Sabosab 
Diau  Chuntog 
Diau  Kasib 


Palis 
Palis 

Buang 

Mayilutlutkan 
Palis  di 

kabunian 
f  Mantuis  bilig 
I  Bilong 
|  Mayodosan 
I  Manbating 
Liblibian 

Ampasit 
LDayau 


PURPOSE 
For   divining   cause   of   sickness   and   its   cure   by 

standing    stick    or    egg    on    end,    by    swinging 

stone,  or  by  looking  into  liquid  mirror. 
Divining  future  by  looking  at  gall  of  chicken. 
Originally  a  head-taking  celebration.     Now  given 

to  cure  or  prevent  sickness,   or  in   compliance 

with  a  promise  made  while  sick. 
Originally  a  peace  celebration.     Now  given  to  cure 

or   prevent   sickness,   to   obtain   long   life   and 

good  luck,  and  to  enhance  the  prestige  of  the 

giver. 
A  pachit  or  mandit   on  a  small  scale,   and  given 

for  the  same  purpose. 
A  very  small  chawak  or  dawak.      (The  prayer  in 

mandit  is  called  bayog.) 
Against   sickness. 
A  small  batbat. 
To  prevent  sickness  of  which  one  has  been  warned 

in  dreams. 
To  secure  release  of  the  soul  when  it  has   been 

imprisoned  by  the  amlag. 
To   induce   a   soul   which   has   wandered    away   to 

return. 
To  cause  return  of  souls  which  have  flown  away 

with  the  fire  and  smoke  of  a  burning  dwelling 

house. 

Against  witches. 
To  cause  harm  to  befall  an  enemy  or  to  avert  hawn 

from  the  giver. 
Against  deafness. 
Against  headache. 
Against  toothache. 

Nabaloi. 


Also  against  headache  by  the 


Against  diseases  of  the  lungs  or  chest. 


Against    diarrhoea    or    pains    in    the    abdomen    or 

stomach. 

Against  sexually  caused  diseases. 
To    cure    sores.      (Nabaloi    ceremonies    also    cele- 

brated  after   a  quarrel  so   that  sores  will  not 

result.) 


See  the  present  volume,  p.  289. 


1920] 


Moss:  Kankanay  Ceremonies 


353 


SOUTHERN 

NABALOI 

KANKANAY 

Tamo 

Tamo 

Pasang 

Pasang 

Abasang 

Abasang 

Sibisib 

Sibisib 

Kaysing 

Gaysing 

Kalon 

Galon 

Mangidin 

Mangilin 

Pansijanan 

Mansiyanun 

Siling 

Siling 

Okat 

Pugas 

Tabwak 

Kosday 
Tawal  ni  payu 


Pungau 

Bakak 

Salchi 

Kiad 
Ampasit 

Pasang  ni 
Mansakit 
Timungau 


Kiad 

Kosde 
Bugid 


Pungau 

Bugak 

Saldi 


Bilig 
Dagas 

Laglagiwin 
Tanong 


PURPOSE 

Against  insanity. 
Against  sterility. 
At  the  birth  of  children. 
To  cure  wounds. 

Betrothal  ceremony  given  by  parents. 
Betrothal  ceremony  given  by   betrothed. 
Marriage  ceremony. 
Divorce  ceremony. 
Funeral  ceremony. 
Ceremony  held  immediately  after  a  corpse  has  been 

put  into  the  coffin  or  buried. 
To  induce  the  soul  of  a  person  who  has  recently 

died  to  go  away  and  not  cause  sickness. 
To  cause  agricultural  products  to  grow. 
To  increase  water  for  irrigation.     (Tawal  ni  payu 

also  against  sickness  caused  by  spirits  living  in 

rice  fields.) 

To  cause  the  rice  to  increase  when  harvested. 
To  prevent  sickness  caused  by  eating  new  rice. 
To  prevent  sickness  caused  by  eating  animals 

which  have  fallen  or  died  of  disease. 
Against  sickness  caused  by  mountain  spirits  called 

kakaising. 
Against   sickness  caused  by  timber   spirits  called 

ampasit. 
Against    sickness    caused    by    air    spirits    called 

pasang. 
Against   sickness   caused   by   water   spirits   called 

timungau. 

To  cure  rheumatism. 
To  foresee  and  avert  death. 

Against  sickness  caused  by  spirits  of  the  same  name. 
Against    sickness   caused    by    house    spirits   called 

dagos. 

Against  sickness  caused  by  a  guardian  spirit. 
Against  sickness  caused  by  the  souls  of  ancestors. 
For  luck  before  starting  on  a  journey. 


LEPANTO  KANKANAY  CEREMONIESa 

A.  Generally  distributed  through  northern  and  central  Lepanto:' 
Begnas  or  paJcde,  for  the  general  welfare;   made  two  or  three  times  a  year, 
before  or  after  the  planting  and  the  harvesting  of  rice.     Similar  to  the  Ifugao 
honga,  the  Benguet  Kankanay  kosde,  and  the  Nabaloi  Tcosday. 

Bayas,  made  by  the  rich  to  emphasize  their  station ;  also  against  sickness. 
Made  after  marriage  "every  four  or  five  years,"  or,  "three  times  during  one's 
lifetime."  Similar  to  the  Ifugao  bumaiyah,  the  Benguet  Kankanay  mandit,  and 
the  Nabaloi  pachit. 


6  Based  on  the  publication  by  J.  A.  Robertson,  The  Igorots  of  Lepanto,  Phil. 
Jour,  of  Sci.,  ix,  section  D,  pp.  465-527,  1914.  Ifugao  analogies  are  cited  in  this 
paper  in  footnotes. 


354:  University  of  California  Publications  in  Am,  Aroh  and  Ethn.      [Vol.  15 

BaTcid,  variously  described  as  "for  the  dead,"  "against  ditches  going  dry," 
and  "part  of  other  caiiaos. "  Similar  to  the  Benguet  Kankanay  bugid;  and  the 
Nabaloi  tawal  ni  payu. 

Ubaya,  divination,  "for  finding  out."  Similar  to  the  Ifugao  ubaya,  the 
Benguet  Kankanay  anap,  and  the  Nabaloi  buyon,  sabat,  and  bakno. 

Palis,  against  witches.  Similar  to  the  Benguet  Kankanay  palis  and  the 
Nabaloi  palis. 

B.  Mentioned  only  in  the  reports  from  this  or  that  townsMp : 
Pasang,  against  sterility.     Similar  to  the  Benguet  Kankanay  pasang,  and  the 
Nabaloi  pasang. 

Keslei,  against  sickness. 

Tobag,  against  sickness. 

Tonkala,  in  accordance  with  a  vow  rendered  during  sickness. 

Bagaoas,  for  the  rice  crop;  against  mice  and  drouth. 

Sepesep,  nature  and  purpose  not  clear. 


PARTICULAR  CEREMONIES7 

BINDIAN 

The  bindmn,  called  by  the  Kabayan  Nabaloi  bindayan,  is  celebrated 
in  Buguias,  but  in  no  other  Kankanay  town.  The  ceremony  is  held 
to  cure  or  to  prevent  sickness,  or  in  compliance  with  a  promise  made 
while  a  person  is  sick. 

In  general,  the  celebration  is  similar  to  that  conducted  in  Kabayan ; 
but  in  Buguias  instead  of  the  dummy  head  being  carved  to  represent 
the  head  of  a  person,  it  represents  the  head  of  a  snake.  In  the 
bindian  song  for  Buguias,  the  deeds  of  the  heroes  who  went  to  Legleg 
and  succeeded  in  killing  two  large  snakes  which  had  been  responsible 
for  the  death  of  a  large  number  of  people,  are  commemorated.  The 
olol,  instead  of  representing  the  takers  of  human  heads  as  they  do  in 
Kabayan,  represent  the  persons  who  killed  the  snakes. 

As  among  the  Kabayan  Nabaloi,  hogs  are  used  for  sacrifice,  and 
the  dancing  is  the  same  in  the  two  towns.  The  prayer  is  also  similar. 


7  All  the  ceremonies  described  in  this  section  were  recorded  among  the  Benguet 
Kankanay  in  the  townships  of  Kibungan,  Kapangan,  and  Buguias.  All  the  texts 
were  recorded  in  Kibungan  except  those  of  the  Jciad,  which  were  recorded  in  the 
central  barrio  of  Kapangan,  and  those  of  the  ampasit  and  tanong,  which  were 
recorded  in  the  barrio  of  Legleg,  Kapangan.  Kibungan  is  a  town  in  the  north- 
western corner  of  Benguet.  It  is  inaccessible,  and  has  been  affected  very  little 
by  outside  influence.  It  adjoins  the  Amburayan  town  of  Bacun,  and  the  Lepanto 
town  of  Ampasungan.  Legleg  is  about  midway  between  Kibungan  and  the 
Nabaloi  boundary;  the  barrio  of  Kapangan  is  on  the  line  between  the  Nabaloi 
and  Kankanay;  and  Buguias  is  in  the  northeastern  part  of  Benguet,  north  of 
the  Nabaloi  town  of  Kabayan.  The  dialect  is  spoken  with  some  difference  of 
pronunciation  in  the  various  towns.  It  is  believed  that  all  public  ceremonies  cele- 
brated by  the  Benguet  Kankanay  are  described  in  this  section,  but  some  of  the 
private  ceremonies  were  probably  overlooked. 


1920]  Moss:  Kankanay  Ceremonies  355 

As  a  rule  the  celebration  is  not  conducted  on  so  large  a  scale  in  Buguias 
as  it  is  in  Kabayan,  and  fewer  people  attend. 

I  do  not  know  whether  or  not  this  ceremony  is  given  in  any  of  the 
Lepanto  Kankanay  towns,  but  I  have  seen  a  dance  in  Bagnen  which 
is  similar  to  the  bindian  dance.  The  Igorot  farther  north  have  their 
head-taking  celebrations,  of  which  the  bindian  seems  to  be  a  survival. 


MANDIT 

The  mandit  of  the  Kankanay  corresponds  to  the  pachit  of  the 
Nabaloi.  The  Nabaloi  use  the  word  manchit,  meaning  "to  celebrate 
the  pachit."  The  Kankanay  always  substitute  "d"  for  the  "ch" 
of  the  Nabaloi. 

However,  there  is  a  difference  in  the  purpose  for  which  the  Nabaloi 
and  the  Kankanay  of  Kibungan  and  surrounding  towns  celebrate  this 
ceremony.  In  Kibungan  it  is  given  neither  to  cure  nor  to  prevent 
sickness,  but  only  to  cause  the  person  celebrating  it  to  become  rich 
and  to  be  honored  by  the  people.  In  the  Kankanay  town  of  Buguias 
it  is  celebrated  to  cure  or  prevent  sickness  as  well  as  to  enhance  the 
prestige  and  to  increase  the  wealth  of  the  giver. 

The  following  is  an  account  of  a  mandit  which  I  saw  on  the  3rd 
and  4th  of  October,  1916,  at  the  house  of  Damadan,  a  rich  Igorot 
living  in  Kibungan: 

The  ceremony  began  about  nine  o'clock  in  the  morning.  The 
mambunang  took  a  cocoanut  shell  filled  with  tapuy,  and  squatted  in 
front  of  the  house.  He  then  prayed  as  follows,  while  holding  the 
tapuy  in  his  hand : 

Sikayao  ay  pinading  ay  kayilinganmi,  ipitikenmi  dakayos  nan  tapuy  ut  makikan 
kayo;  ut  adayo  golgolidan  di  pakanenmi. 

You,  the  pinading  living  near  us,  we  are  giving  you  tapuy  and  food  to  eat  and 
drink  with  us;  so  do  not  permit  what  we  feed  to  have  a  skin  disease. 

The  old  men  then  squatted  around  in  a  group  and  sang  the  bayog, 
which  is  as  follows : 

Linmayad  si  Taydak,  linmayad  si  Dakodak; 
Ginmosad  si  Soyaan,  linmayad  si  Taydak; 
Ginmosad  si  Balitok,  Balitok  nay  masobok. 
Tadyonay  manyokayok  dalingyos  bintauwanyo, 
Linmoboi  di  baboiyo,  inmingyap  di  manokyo, 
Ganakyoi  sauwaswoo.     Siya  say  isongdoyo 
Linan  inmananito. 

Ginmosad  si  Aponan,  ingosadna  baboina 
Siay  intayawanda  sinan  boi  di  mansina. 
Siya  sat  matoganda  mobalung  ya  ipidwada 


356  University  of  California  Publications  in  Am.  Arch  and  Ethn.      [Vol.  15 

Taraonmasinop  nan  litagua  way  panamtamangan  un  dayida. 

Ginmosad  si  Maodi  balitok  nay  masodi, 

Madili  ay  babayi,  dalingyos  bintauwanyo, 

Liniboi  di  baboiyo,  inmingyap  di  manokyo. 

Alanyat  i  songdoyo  si  bomooi  ay  nayo. 

Balbalungmo  matago,  ipidwanas  bungbungo 

Ut  maad  adotako. 

Ginmosad  si  angtan;  galinay  kinadangian. 

Tanbanos  di  baknang  ingosad  ni  baboiyo 

Ay  inbayogunyo. 

Became  happy  Taydak,  became  happy  Dakodak; 
Came  down  from  the  sky  Soyaan,  became  happy  Taydak. 
Came  down  from  the  sky  Balitok,  Balitok  who  was  kind. 
The  wooden 'dishes  being  carried  in  and  out  will  be  seen  in  your  yard, 
Will  become  fat  your  pigs,  will  increase  in  number  your  chickens. 
Your  children  born  will  be  eighteen.     That  is  why  you  will  mourn  the  death  of 
the  one  celebrating  the  ceremony. 
Came  down  Aponan,  bringing  hogs 

So  that  there  would  be  dancing  at  the  house  where  the  mandit  was  celebrated. 
So  that  they  would  know  when  they  did  it  next, 
He  called  together  the  people  that  they  might  see  everything. 
Came  down  from  the  sky  Maodi,  gold-shining. 

Growing  fat  are  your  pigs,  increasing  in  number  are  your  chickens. 
Admit  you  will  mourn  the  death  of  the  giver  of  this  ritual. 
If  you  live,  do  it  again  in  the  future 
That  we  may  increase. 

Came  down  Angtan;  his  blankets  were  those  of  a  rich  man. 
The  greatest  of  all  the  rich  men  brought  down  your  hogs, 
Singing  the  "bayog. 

After  singing  the  bayog,  the  people  danced  and  drank  tapuy  until 
noon,  when  twelve  hogs  which  were  to  be  killed  were  tied  and  put  in 
a  row  in  front  of  the  house.  Just  before  the  first  hog  was  killed  the 
mambunong  prayed  the  prayer  which  is  called  batbat  in  Kibungan. 
It  is  as  follows :  * 

Lumawig  un  Kabigat,  si  Pati,  si  Soyaan,  si  Amdoyan,  si  Wigan,  si  Bintauan, 
si  Bangan,  si  Bogan,  si,  Obongan,  si  Obung,  si  Laongan,  si  Singan,  si  Maodi,  si 
Kolan,  si  Moan,  si  Angtan,  si  Gatan,  si  Angban,  si  Mantalau,  si  Balitok;  minyaan 
midakayos,  yan  tagoundakami.  Idauwatmoi  masangbo,  tamo  matagokami  pangi- 
yaan  di  ibamin  dakami ;  tamo  dakayo  ay  kabunian  waday  pangiyaan  min  dakayo ; 
tamo  anakmi  waday  matago  ya  waday  pangiyaan  min  dakayo. 

Mopakenmi  adadoenyo,  tauaday  piditenmi.  Mo  manokmi  abu,  matago  tau- 
waday  panbiagmi.  Mo  mansamakmi,  abu,  mataguay;  batong  mataguay,  din  togi 
mataguay;  ta  waday  panbiagmi.  Mo  mansamakmi,  abu,  si  pina,  ya  kapi  adadoi 
bagasna,  ta  waday  ilaukami,  ta  waday  iami  sigalimi. 

Lumawig  and  Kabigat,  Pati,  Soyaan,  Amdoyan,  Wigan,  Bintauan,  Bangan, 
Bogan,  Obogan,  Obung,  Laongan,  Singan,  Maodi,  Kolan,  Moan,  Angtan,  Gatan, 
Angban,  Mantalau,  Balitok;  we  are  giving  this  to  you  that  we  may  live  long. 
Work  for  us  to  become  rich  so  that  while  we  live  there  will  be  the  giving  of  meat 


1920]  Moss:  Kankanaii  ('<  n  monies  337 

to  us  by  our  companions;   so  that  you  the  gods  will  have  things  given  to  you; 
so  that  our  children  will  have  life;  so  that  there  will  be  gifts  for  you. 

What  we  feed  increase,  so  that  there  will  be  celebrations  of  ceremonies  again. 
Cause  our  chickens  also  to  live  to  be  for  keeping  us  alive.  Make  what  we  plant 
also  to  live;  beans  to  live;  camotes  to  live;  to  be  for  keeping  us  alive.  Make 
what  we  plant,  also,  pineapples  and  coffee,  to  have  much  fruit,  so  that  we  may 
have  it  to  sell,  that  we  may  have  something  with  which  to  buy  blankets. 

The  hogs  were  then  killed,  and  after  the  meat  was  cooked  the  same 
prayer  was  repeated.  After  the  people  had  eaten,  they  began  to  dance 
and  sing  again  and  continued  to  do  so  throughout  the  night ;  but  only 
a  small  number  of  those  who  were  present  during  the  day  remained. 
The  majority  went  home,  taking  with  them  part  of  the  meat  which 
had  been  left. 

The  second  and  third  days  were  similar  to  the  first;  but  fewer 
people  attended,  and  fewer  hogs  were  killed. 

The  mambun&ng  stated  that,  if  after  a  person  has  celebrated  the 
niandit,  a  stone  should  become  detached  from  the  hillside  and  roll 
down  near  his  house,  or  if  there  should  be  a  slide  near,  it  would  be 
necessary  for  him  to  kill  another  hog,  and  have  the  mambunong  pray 
the  following  prayer : 

SIka  ay  napolug  ay  bato  nay  ay  okaamka,  ut  bomaknangak  ut  adakna  bitbit- 
bitug.  Mataguak  abu  ta  maobananak. 

You,  the  falling  stone,  I  am  giving  you  this  so  that  you  will  make  me  rich  and 
will  not  make  me  poor.  Cause  me  to  live  also  until  my  hair  is  white. 

While  this  ceremony  corresponds  in  general  to  the  Nabaloi  pachit, 
the  song  and  prayer  are  entirely  different.  In  the  pachit  the  prayer  is 
addressed  principally  to  the  souls  of  dead  relatives,  while  in  the 
mandit  the  hero  deities  are  addressed.  The  prayer  and  song  resemble 
more  closely  those  for  the  Nabaloi  bindayan  than  those  for  the  pachit. 
It  is  not  improbable  that  when  the  bindayan  or  its  equivalent  became 
obsolete  among  the  Kibungan  Kankanay,  a  part  of  it  was  incorporated 
in  other  rituals. 

The  corresponding  Lepanto  Kankanay  ceremony  is  variously  desig- 
nated as  the  bayas,  bagnas,  and  daaus.  The  corresponding  Ifugao 
ceremony  is  called  bumayah. 

DAWAK  AND  BASIT 

The  dawak  is  a  small  mandit,  and  corresponds  to  the  Nabaloi 
chawak.  A  very  small  dawak  called  basit  dawak  corresponds  to  the 
Nabaloi  bayog. 


358  University  of  California  Publications  in  Am,  Arch  and  Ethn.      [Vol.  15 


BATBAT 

The  batbat  is  given  in  all  Benguet  towns,  by  the  Kankanay  as  well 
as  the  Nabaloi,  to  cure  or  prevent  sickness  and  to  bring  riches  and 
long  life  to  the  giver.  The  ceremony  is  held  for  the  same  general 
purpose  by  both  tribes,  but  the  mariner  of  celebrating  it  is  different. 

In  the  Kankanay  towns  from  one  to  twelve  hogs  may  be  used  for 
this  ceremony.  The  number  varies  according  to  the  wealth  of  the 
giver.  Unlike  the  Nabaloi  they  do  not  pretend  to  deceive  the  spirits 
by  tying  hogs  which  are  not  to  be  killed.  The  following  story  regard- 
ing this  difference  was  related  in  Legleg,8  a  barrio  of  Kapangan  -. 

Ud  nabaon  si  Lumawig  winatwatun  ifiigau  gudu  ta  siay  aduum  si  okana. 
Gomosad  pay  sin  kayilokoan,  ay  mankadu  si  gudu  adlda  donongun.  Isakayatna 
pay  sin  Nabaloi;  inamtada  di  nangia  si  esa  ay  yatdaum  adadu  di  indawatna.  Sin 
nangi  bagaaiia  sin  Kankanay  pay  yaanda  si  adadu. 

Sia  say  gapona  ay  iwud  diidawat  si  Iloko  sin  batbat,  mo  din  Inibiloi  ya  anda 
si  usaloi,  mo  di  Kankanay  pay  yaanda  si  adadu. 

Long  ago  Lumawig  gave  the  people  hogs  so  that  they  would  give  some  of  the 
increase.  When  he  came  down  from  the  sky  to  the  Ilocano  country  and  asked  for 
hogs,  they  did  not  comply.  He  asked  the  Nabaloi;  they  knew  how  to  give  him 
one  and  pretend  that  many  were  given.  When  he  asked  the  Kankanay,  they 
gave  him  many. 

This  is  the  reason  the  Ilocanos  do  not  celebrate  the  batbat;  why  the  Nabaloi 
give  one  (hog)  only;  why  the  Kankanay  give  many. 

Before  each  hog  is  killed,  the  mmtibunong  prays  as  follows  while 
holding  a  cup  of  tapuy  in  his  hand : 

Kabigat  ay  maybungan,  Lumawig  ay  maybungan,  Buliwan  ay  maybungan, 
Pati  ay  maybungan,  Gatan  ay  maybungan,  Dulo  ay  maybungan,  Bintawan  ay 
maybungan,  Balitok  ay  maybungan,  Ubang  ay  maybungan,  Bangon  ay  may- 
bungan, Bugan  ay  maybungan,  Singan  ay  maybungan,  Ubagan  ay  maybungan^ 
Kolan  ay  maybungan,  Angtan  ay  maybungan,  Soyaan  ay  maybungan,  Amdoyaan 
ay  maybungan,  Wigan  ay  maybungan,  Mantalau  ay  maybungan;  mo  wada  pay 
di  sangbounda  ya  bomaknangda  ut  ta  mapno  di  dapatanda,  ya  mapno  di  kuboda, 
ya  magabay  sinanak,  ya  gamun  ya  salon,  to  wada  pansosokubantayo  si  tapin  di 
agou.  Bomangan  sin  sasaklt. 

Kabigat  to  whom  prayer  is  offered,  Lumawig  to  whom  prayer  is  offered,  Buli- 
wan to  whom  prayer  is  offered,  Pati  to  whom  prayer  is  offered,  Gatan  to  whom 
prayer  is  offered,  Dulo  to  whom  prayer  is  offered,  Bintawan  to  whom  prayer  is 
offered,  Balitok  to  whom  prayer  is  offered,  Ubang  to  whom  prayer  is  offered, 
Bugan  to  whom  prayer  is  offered,  Singan  to  whom  prayer  is  offered,  Ubagan  to 
whom  prayer  is  offered,  Kolan  to  whom  prayer  is  offered,  Angtan  to  whom  prayer 
is  offered,  Soyaan  to  whom  prayer  is  offered,  Amdoyaan  to  whom  prayer  is  offered, 
Wigan  to  whom  prayer  is  offered,  Mantalau  to  whom  prayer  is  offered ;  since  there 


See  note  7,  p.  354. 


1920]  Moss:  Kankanay  Ceremonies  359 

is  praying  here  may  it  cause  them  to  be  rich  so  that  their  yards  will  be  filled  with 
pigpens,  and  may  they  be  lucky  in  having  children  and  money  and  cattle  pasturing, 
so  that  there  will  be  our  eating  and  drinking  together  some  other  day.  May  the 
sick  be  cured. 

After  the  hog  has  been  killed,  the  mambunong  takes  the  stick  with 
which  it  was  stuck,  and  swings  it  while  praying  as  follows : 

Sika  pay  ay  wikibuyak  ta  dakami  di  omanda  ya  bomaknang,  nakasnatna,  tan 
onmandakami,  ta  isakladmi  di  puogmi  ya  malipuuan  kami  si  anak,  gamung,  ya 
salon. 

You,  the  stick,  are  swung  so  that  we  shall  live  long  and  become  rich,  so  that 
we  shall  live  long,  so  that  our  legs  shall  be  as  horn,  so  that  we  shall  have  many 
children,  much  money,  and  many  cattle  grazing. 

The  prayer  recorded  above  is  used  in  Legleg  and  all  the  other 
Kankanay  barrios  of  Kapangan,  but  in  Kibungan  the  prayer  recorded 
under  the  mandit  is  also  used  for  batbat.  In  Buguias  the  souls  of  the 
dead  and  the  malevolent  spirits  as  well  as  the  deities  are  addressed, 
and  the  prayer  as  a  whole  is  probably  more  similar  to  the  Nabaloi 
prayer  for  batbat  than  to  the  one  recorded  above. 

Dancing  the  tayo  forms  a  part  of  this  ceremony  in  all  Benguet 
Kankanay  towns. 

The  ceremony  may  last  from  one  to  three  days,  and  is  generally 
more  expensive  than  the  batbat  of  the  Nabaloi.  As  a  rule  more  hogs, 
tapuy,  and  rice  are  used. 

It  will  be  noted  that  in  the  prayer  used  by  the  Kankanay  for  batbat 
only  the  deities  are  addressed,  while  the  Nabaloi  not  only  relate  a 
sacred  story,  but  also  petition  the  souls  of  ancestors,  the  pasang,  and 
some  of  the  constellations. 

In  some  respects  the  Lepanto  ceremony  called  keslei  resembles  the 
batbat. 

Among  the  Benguet  Kankanay  as  well  as  the  Nabaloi  the  term  saad 
is  used  to  designate  the  batbat  on  a  small  scale. 


KAPI 

Kapi  is  celebrated  by  the  Buguias  Kankanay  in  compliance  with 
dreams,  or  a  vow  made  during  sickness. 

A  hog,  tapuy,  and  rice  are  necessary.  Just  before  the  hog  is  killed, 
the  mambunong  prays,  addressing  his  prayer  to  the  deities,  the  souls 
of  the  dead,  and  the  malevolent  spirits.  They  are  asked  not  to  cause 
sickness,  but  to  give  good  luck,  riches,  and  long  life. 


360  University  of  California  Publications  in  Am.  Arch  and  Ethn.      [Vol.  15 

After  the  hog  has  been  killed  and  cooked,  the  prayer  is  repeated. 
There  is  no  dancing,  but  the  people  generally  remain  all  day  and 
spend  the  time  drinking  tapuy. 

I  have  never  seen  this  ceremony  in  any  of  the  western  Benguet 
Kankanay  towns,  but  have  been  told  that  it  is  sometimes  celebrated  in 
Kapangan.  It  is  celebrated  in  all  Nabaloi  settlements,  and  in  the 
township  of  Mancayan  in  Lepanto. 

AMLAG 

The  amlag  is  a  ceremony  celebrated  in  all  Benguet  Kankanay 
towns.  Its  purpose  is  to  cause  the  release  of  the  captured  soul  of  a 
living  person. 

A  chicken,  some  rice,  and  a  collection  of  tools  are  necessary  for 
sacrifice.  The  mambunong  holds  the  chicken  in  one  hand  and  squats 
beside  the  tapuy  and  rice  while  he  prays. 

He  begins  his  prayer  by  addressing  the  amlag  of  the  various  settle- 
ments from  the  coast  town  of  San  Fernando,  La  Union,  to  the  place 
where  the  ceremony  is  held;  and  then  requests  that  if  any  of  them 
have  captured  the  soul  of  the  sick  person,  they  release  it  in  exchange 
for  the  food,  tapuy,  and  tools. 

This  ceremony  is  celebrated  for  the  same  purpose  as  the  amdag 
of  the  Nabaloi;  but  no  sacred  story  is  told  by  the  Kankanay  mam- 
bunong, nor  are  the  deities  addressed.  The  ceremony  is  celebrated 
in  the  Lepanto  town  of  Mancayan,  and  probably  in  other  Lepanto 
towns. 

LAWIT 

Laurit  is  a  ceremony  celebrated  by  the  Benguet  Kankanay  to  cause 
the  return  of  the  soul  of  a  living  person  which  has  wandered  away. 
One  of  the  Kibungan  mambunong  said : 

Mo  litauum  ay  wadaka's  adaway  sin  buuina,  ifugau,  sia  amona  aydin 
ababiikna  tinaymana. 

If  a  person  dreams  that  he  is  far  away  from  his  house,  he  knows  that  his  soul 

has  left  him. 

i 

The  mambunong  takes  a  plate  of  rice  from  which  tapuy  has  been 
fermented  and  holds  it  in  one  hand,  while  holding  a  chicken  in  the 
other.  He  turns  his  face  toward  the  sky  and  says  the  following: 

Sika  ababiikna ,  omalika,  mo  sinoi  inmoyan,  sinan  buuitaka,  tan  inayan 

nanbuui   di   kakading.      Mo    ituum   isa   matika,   ut   ungay    adika   mangan    sinan 
ilagbuam. 


1920]  Moss:  Karikanay  Ceremonies  361 

You,  the  soul  of ,  come  back  if  you  have  wandered  away  from  our  home, 

because  it  is  dreadful  to  live  in  the  home  of  the  souls  of  the  dead.     If  you  stay 
there  you  will  die,  and  you  will  not  eat  what  you  have  earned. 

The  lawit  is  celebrated  in  Kibungan,  Kapangan,  Bacun,  and 
Ampusimgan;  but  I  do  not  know  whether  or  not  it  is  celebrated  in 
any  other  Kankanay  towns.  It  corresponds  to  the  Nabaloi  tawal  and 
to  the  Bontoc  ofat. 

TINGITING 

The  Buguias  Kankanay  celebrate  a  ceremony  called  tingiting  to 
cause  the  return  of  the  souls  of  the  persons  who  have  occupied  a  house 
which  has  been  burned.  It  is  believed  that  the  souls  fly  away  with 
the  fire  and  smoke. 

One  of  those  who  has  occupied  the  house  holds  some  dried  meat 
in  his  hand,  while  he  calls  the  names  of  all  the  sky  deities  he  can 
remember,  and  asks  that  they  send  the  souls  to  earth  again. 

This  ceremony  is  celebrated  by  the  Nabaloi,  and  in  the  Lepanto 
Kankanay  town  of  Mancayan. 

PALIS 

The  polls  is  celebrated  by  the  Benguet  Kankanay  against  witch- 
craft, and  also  to  cause  injury  to  befall  an  enemy. 

Tapuy,  cooked  rice,  and  either  a  chicken  or  a  dog  are  necessary 
for  sacrifice. 

The  prayer  is  addressed  by  the  mambunong  to  the  amlag.  They 
are  asked  to  dissolve  their  alliance  with  the  witch  and  take  the  side 
of  the  people,  or  to  visit  the  enemy  and  cause  him  bad  luck,  in  con- 
sideration of  the  tapuy  and  food  which  are  furnished. 

As  soon  as  the  prayer  has  been  finished,  the  people  present  sing 
the  angba,  a  song  in  which  the  deities  are  called  by  name  and  asked 
to  witness  the  palis. 

One  man  then  dances  and  waves  a  spear  as  if  he  were  attacking 
an  enemy,  while  some  of  the  people  keep  time  by  beating  together 
wooden  sticks. 

The  palis  is  celebrated  by  the  Nabaloi  and  the  Lepanto  Kankanay. 
The  ceremony,  or  its  equivalent,  is  probably  celebrated  by  all  Igorot 
tribes,  since  a  belief  in  witchcraft  is  prevalent  throughout  their 
territory.  When  the  ceremony  is  celebrated  to  divert  injury  from 
oneself  to  an  enemy,  it  corresponds  to  the  Nabaloi  sagmimu. 


362  University  of  California  Publications  in  Am.  Arch  and  Ethn.      [Vol.  15 


BUANG 

The  buang  is  celebrated  to  cure  deafness  in  Buguias,  in  some  of 
the  Kankanay  barrios  of  Atok,  and  probably  in  some  if  not  all  of  the 
Benguet  Kankanay  settlements  farther  west. 

The  mambunong  holds  in  one  hand  the  chicken  to  be  sacrificed  and 
with  the  other  hand  he  holds  a  cup  of  ta/puy  above  the  head  of  the 
deaf  person,  while  relating  the  following  story: 

Kabigat  of  the  earth  was  constructing  a  sod  fence.  While  he  was  bending 
over  to  pick  up  a  large  piece  of  sod,  he  heard  the  noise  of  loud  thunder.  He  did 
not  look  around,  but  continued  to  work. 

Soon  his  wife  Bangan,  who  was  working  in  a  near  by  camote  field,  called  to 
him  saying  that  it  was  time  to  go  home.  Kabigat  did  not  answer,  but  continued 
to  build  fence.  His  wife  became  angry  and  began  to  scold,  but  when  she  turned 
around  she  saw  the  Thunder  standing  near.  The  Thunder  said,  ' '  Do  not  become 
angry  with  your  husband.  He  does  not  answer  because  he  can  not  hear  you.  I 
made  him  deaf.  If  you  want  him  to  be  cured  get  one  chicken  and  one  jar  of 
tapuy  and  celebrate  the  buang." 

Bangan  did  so  and  Kabigat  was  cured.  Then  they  handed  this 
down  to  the  people,  and  commanded  that  the  name  of  Thunder,  Kabi- 
gat, and  Bangan  should  be  called. 

This  ceremony  is  celebrated  by  the  Nabaloi,  but  a  different  version 
of  the  story  is  told. 


MAYILUTLUTKAN 

MayilutlutJum  is  a  ceremony  given  by  the  Kankanay  against  head- 
ache. The  mambunong  takes  a  camote  in  his  left  hand  and  holds  it 
against  the  head  of  the  sick  person.  He  holds  a  knife  in  his  right  hand 
against  the  camote,  while  praying  as  follows  •. 

Sika  pay  ay  mayilutlutkanka 's  siimingising  di  agou,  mayilutlutkanka  's  panga- 
wan  di  agou,  mayilutlutkanka 's  kalibiana  agou,  mayilutlutkanka 's  dimana  agou, 
mayilutlutkanka 's  gomabisana  agou,  ya  mayilutlutkanka 's  kapat  aana;  ado  ut 
diya  tubum  dan  dangau  ay  nay  ta  pangamoak  di  kasika  ya  dagosak  iyuan  sika's 
manokmo.  • 

You  the  mayilutlutkan  of  the  morning  sun,  you  the  mayilutlutkan  of  the  mid- 
day sun,  you  the  mayilutlutkan  of  the  afternoon  sun,  you  the  mayilutlutkan  of 
the  setting  sun,  you  the  mayilutlutkan  of  the  time  the  cocks  first  crow,  and  you 
the  mayilutlutkan  of  the  dawn;  may  a  complete  cure  be  made  by  the  dangau 
so  that  you  will  show  yourself  to  me,  and  I  will  make  you  a  gift  of  a  chicken. 

The  mayilutlutkan  corresponds  to  the  Nabaloi  nansaang. 


1920]  Moss:  Kankanay  Ceremonies  363 


PALIS  CHI  KABUNIAN 

The  palis  chi  kabunian  is  celebrated  in  Buguias  to  cure  toothache, 
but  I  do  not  think  it  is  celebrated  in  any  other  Benguet  Kankanay 
towns. 

A  jar  of  tapuy  and  a  chicken  are  used  for  sacrifice.  The  mam- 
bunong  holds  the  chicken  in  one  hand,  while  with  the  other  he  holds 
a  spear  against  the  aching  tooth.  He  prays  to  the  amlag  asking 
that  they  cease  causing  the  tooth  to  ache,  and  that  they  visit  their 
malevolence  on  the  patient's  enemies  instead. 

The  people  then  sing  the  amgba,  a  song  in  which  the  deities  are 
asked  to  witness  the  palis.  The  patient  then  holds  a  spear  in  his 
hand  while  he  dances  to  the  music  produced  by  beating  together  two 
seasoned  wooden  sticks. 

The  ceremony  is  celebrated  by  the  Nabaloi,  but  the  spoken  ritual 
is  different. 


MANTUIS  BILIG 

Mantuis  bilig  is  one  of  the  ceremonies  celebrated  to  cure  pains  in 
the  chest.  A  chicken,  a  jar  of  tapuy,  and  a  basket  of  blankets,  breech- 
clouts,  and  headbands  are  necessary.  The  mambunong  holds  the 
chicken  in  one  hand,  puts  the  basket  on  his  head,  squats  beside  the 
tapuy,  and  says  the  following: 

Wada  si  Damogo  ay  manili  us  Natoo.  Sia  say  Mantuis  Bilig  ay  makagayang 
si  ipugau.  Inapuna  usay  galui,  usay  budbud,  usay  wanus,  ya  usay  manok. 
Wada's  Mayang  ay  manili  ud  Ampungut.  Wada's  Bokosan  ay  manili  ud  Odosan. 
Wada's  Sigmayo  ay  manili  ud  Tabayo.  Wada's  Gomi  ay  manili  ud  Kasili. 
Wada's  Palatang  ay  manili  ud  Manalang.  Omali  kayo  ta  badanganyo  dakami 
si  mugmug  ya  pakan  tamo  waday  kamanina  ya  waday  pangay  ay  yaganmin 
dakayo. 

There  is  Damogo,  who  lives  in  Natoo.  He  is  Mantuis  Bilig  who  spears  the 
people.  He  requires  one  blanket,  one  breech-clout,  one  headband,  and  one  chicken. 
There  is  Mayang  who  lives  in  Ampungut.  There  is  Bokosan,  who  lives  in  Odosan. 
There  is  Sigmayo,  who  lives  in  Tabayo.  There  is  Gomi,  who  lives  in  Kasili. 
There  is  Palatang,  who  lives  in  Manalang.  You  come  to  help  us  in  feeding  our 
chickens  and  in  feeding  our  hogs,  so  that  there  may  be  (a  ceremony)  like  this, 
so  that  there  will  be  (something)  for  calling  you  names. 


364  University  of  California  Publications  in  Am.  Arch  and  Ethn.      [Vol.  15 


BILONG 

Bilong  is  a  ceremony  which  is  celebrated  to  cure  diseases  of  the 
lungs.  The  mamibunong  holds  in  one  hand  a  piece  of  dried  meat  and 
says  the  following : 

Wada,  kano,  da  Ginsingan  un  Suyan.  Mansida  pay,  kano,  san  tonodaisan 
adue  ya  mayaganda  Ginsingan  ya  si  Suyan.  Amuida  pay,  kano,  yan  pinoda  sau 
usay  takbada  si  patok  yan  pinoda  san  usay  takbada  san  inapoi.  Somaada  pay, 
kano,  yan  manbidbidbidang  ut  san  usay  batang.  Ingayon  kinwanina  ut,  kano, 
un,  "Manototo  ut  sina  ta  manganta. " 

Omada  ut,  kano,  isan  patok  ud  idawista  apoi.  Kanuttut,  kano,  adl  makaoto 
san  apoi  ay  manbidbidang.  Amui  dapag  pay,  kano,  gogoabna,  yan  tomagoda  ut 
sia  nangidawisan  isan  panganda  ay  patok  ut  dagos  naoto. 

Makakanda  pay,  kano,  yan  somaada  ud  baboida.  Manokda  duandan  mantogas 
eda.  Anapunda  pay,  kano,  yan  bilong.  Ingayan  kinwanina,  kano,  un,  ' '  Payun 
tako's  nan  ipugau  ta  mo  waday  nankios  bakun  ya  mantogpasda,  ya  daita  di  poon 
di  sapon  di  bilong. 

There  were  Ginsingan  and  Suyan.  A  person  celebrating  a  ceremony  and  his 
relatives  far  away  invited  Ginsingan  and  Suyan.  When  they  went  one  basket  of 
meat  fell,  and  one  basket  of  cooked  rice  fell.  While  they  were  on  the  way  home, 
there  was  one  tree  blazing.  Then  they  said,  "Let  us  cook  and  eat  here." 

They  took  the  piece  of  meat  and  roasted  it  on  the  fire.  They  could  not  cook 
it  on  the  blazing  fire.  They  went  below  a  little  distance  and  roasted  their  food, 
the  meat,  and  it  cooked  easily. 

When  they  had  eaten  they  went  home.  They  were  coughing  and  spitting  blood. 
Then  they  discovered  the  bilong.  Then  they  said,  ' '  We  will  hand  it  down  to  the 
people  so  that  if  they  have  sickness  or  spit  blood,  we  shall  be  called  and  shall  be 
the  origin  of  the  prayer  of  "bilong." 


MAYDOSADAN 

Maydosadan  is  one  of  the  ceremonies  which  is  held  to  cure  pains 
in  the  chest.  The  mambwwng  holds  a  chicken  which  is  to  be  sacrificed, 
while  he  relates  the  following : 

Bangan  un  Kabigat  unda  manorian.  Inagton  Bangan  tagbana,  yan  inaligida 
Kabigat  din  pataklangna.  Dintangda  san  dorian  ay  sin  poon;  anayan  kaotaiula 
ut  mapno  san  tagban  Bangan,  ya  mapno  san  pataklang  Kabigat  sin  bugas  di 
dorian. 

Angayan  idondon  Bangan  si  Kabigat  ut  inmangaya.  Itotukduun  pay  sina  ay 
Bangan.  Amui  pay  si  Kabigat  ya  binutbutna  san  kayi  ay  dakdakui  yan  tin- 
mudtud  san  dada.  Angayan  kaapap  si  Kabigat  isan  paguna  yan  tamokdo. 

Ingayan  sumaa  ut  asina  kanan,  "Kaasita  pay  sina  adi  pay  nanatui  sina  tan 
samo  waday  kayi  ay  mandada. "  On  gayutkan  kinwanin  Bangan,  "Kambau!  sian 
ay  poon  di  atud  di  maydosadan. ' '  Tit  magay  pagnan  ipaytok  sinan  kay  ipugau. 

Bangan  and  Kabigat  went  to  get  dorian.®  Bangan  carried  on  the  head  in  the 
carrying  basket,  and  Kabigat  carried  on  the  back  in  the  carrying  frame.  They 


9  A  kind  of  root  eaten  by  the  Igorot  when  the  supply  of  rice  or  camotes  is 
limited. 


1920]  Moss:  Kankanay  Ceremonies  365 

found  the  dorian  and  then  dug  it  up,  and  Bangan  filled  the  carrying  basket  and 
Kabigat  filled  the  carrying  frame  with  the  root  of  the  dorian. 

Then  Bangan  sent  Kabigat  to  get  wood.  Kabigat  then  went  and  picked  up 
a  large  piece  of  wood  dripping  with  blood.  Then  at  once  Kabigat  put  his  hand 
on  his  chest  and  sat  down. 

Then  he  went  home  immediately  and  said,  "Pity  us  because  there  has  been 
death  here,  since  the  wood  was  bleeding. ' '  Then  Bangan  said,  "  Oh !  This  is  the 
origin  of  the  remedy  for  maydosadan. "  So  it  was  handed  down  to  the  people. 

After  the  chicken  has  been  killed  and  cooked,  the  story  is  repeated. 


MANBATING 

Mandating  is  one  of  the  ceremonies  which  is  held  when  a  person 
is  bleeding  from  the  nose  or  mouth.  The  mambunong  holds  a  chicken 
in  one  hand,  while  he  sits  in  front  of  a  basket  containing  a  rope  and 
says  the  following: 

Wada,  kano,  san  diia  sin  agi — Timungau.  Unda  pay,  kano,  nanogian.  Dat- 
gnunda  ut  san  usay  togi  ay  imui  us  dalum  san  bugasna  ut  duiay  pakdanonodun, 
yan  dintangda  san  usay  dalipoi  ay  bato.  Tokwabunda  payan. 

Ilaunda,  kano,  ut  nabokalan  san  kadan  di  bato,  ut  nandahos  san  matada  ud 
dalum.  Ilaunda,  payun  nada,  kano,  baoi  yan  nada  mansida  us  dalum.  Ungayun 
alaunda  ut,  kano,  san  talida  ut  pansissilpoonda  ut  itakudda  ut  slay  pandauanda 
ay  amui  adalum. 

Domatunga  payan  mansida.  Daeda  unda  mangan.  Mangmanganda  pay,  kano, 
yan  nguda  utut,  kanon,  san  iposan  un,  ' '  Diipapuntako  to  ipangantako. ' ' 
Ungayan  inmagyatda  ut  duiata  kaaninta  san  iniwitanda  ut  itakudda  isan  pantu 
ta  siay  pangililanda  si  kawadata,  yan  duantapui  komaan.  Inayan  siay  inyatda. 

Asida  ut  dupapunda  eda  ut  pay  kanon  nan  sin  agi,  un  "Adi  kayo  pompomsu 
ta  asauwak  san  anakmo. "  Ungayan  adida  pinpinsuida  eda  ut  pangasauwauu  san 
anak  Maseken.  Ingayan  konan,  kono,  Maseken,  ' '  Tako  manganop. ' ' 

Amui  dapag,  kano,  yan  ituiun  san  inapona  isan  subang  duanpag.  Amuida 
Maseken  yesan  oduum  ay  kadwana,  ut  unda  apayauun  san  kananda  un  noang  ay 
nakay.  Bumatung  ut,  kano,  isan  kadan  si  inapona,  ut  ilana  nabakus  san  manug- 
tug  ay  kadanda  un  anapanda. 

Ungayan  adlna  siniloan  yan  pinalobosna,  ut  amui.  Dumatung  pay  si  Maseken 
yan  yamyamana  san  inapona,  ut  ungayan  apayau  unda  san  nabakus  ay  si  ininada, 
ut  dupapunda  ut  labakunda.  Idatungda  payan  ut  kananda  ipanganda.  Asi  ut 
kinwanin  san  inapona  un,  "Adikami  pay  ladum  san  ipugau  ay  ipangan. "  Ingayan 
kinwanin  Maseken  un,  ' '  Mantaolika  mo  adi  kayo  laydum  di  ipugau  ay  ipangan. ' ' 

Ingayan  mantaolida  sinan  sapui  di  lota,  ut  asida,  kano,  kinwanida  un, 
"Manalako's  tali  ta  waday  sapountako  si  batun  ta  waday  panbatungtako  si 
ipangantako. ' '  Ingayan  mansapoda  si  batun  ta  waday  panbatung  si  ipugau. 
Asi  kinwanin  dua  ay  sin  agi  un,  "Alauntakona  ta  ipangan."  Asi  ut  kinwanin 
Maseken  un,  "Dakui  ta  omyada's  tali  ya  manok  ta  mo  adida  omiya,  asi  alaun 
nan  ipugau  ay  batungantako. ' ' 

There  were  two  brothers,  the  Timungau.  They  went  to  get  camotes.  They 
found  one  camote  the  root  of  which  went  far  into  the  ground,  and  they  dug  after 
it  and  found  a  wide  stone.  They  turned  it  over. 


366  University  of  California  Publications  in  Am.  Arch  and  Ethn.      [Vol.  15 

They  looked  into  the  opened  place,  and  their  eyes  saw  to  the  underworld. 
They  saw  there  a  house,  and  there  was  being  celebrated  a  ceremony  in  the  under- 
world. Then  they  got  their  rope  and  fastened  and  tied  it,  and  it  was  this  way 
they  went  to  the  underworld. 

Then  they  arrived  at  the  ceremony.  They  went  to  eat.  They  were  eating  when 
they  heard  the  inhabitants  of  the  underworld  say,  ' '  We  will  catch  you  so  that  we 
may  eat  you. ' '  Then  they  became  afraid,  and  took  off  their  breech-clouts  and 
tied  them  on  the  door  so  that  it  would  be  thought  they  were  there.  This  they  did. 

Then  they  caught  them,  and  one  of  the  brothers  said,  "Do  not  kill  us  because 
I  will  marry  your  daughter."  Then  they  did  not  kill  them,  and  he  married  one 
of  the  daughters  of  Maseken.  Then  Maseken  said,  ' '  Let  us  go  to  hunt. ' ' 

They  went  below,  but  the  son-in-law  stayed  in  the  trail.  Maseken  and  his 
companions  went,  and  ran  after  an  old  carabao.  They  arrived  at  the  place  of  the 
son-in-law,  and  he  saw  that  an  old  woman  was  running  at  the  place  they  were 
hunting. 

Then  he  did  not  lasso  her,  but  let  her  go;  then  he  went  away.  Maseken 
arrived  and  scolded  his  son-in-law,  and  then  ran  after  the  old  woman,  their  mother, 
and  caught  her  and  wounded  her.  Then  the  son-in-law  said,  "We  do  not  like 
to  eat  people.  Then  Maseken  said,  ' '  Return,  if  you  do  not  like  to  eat  people. ' ' 

Then  they  returned  to  the  top  of  the  ground  and  said,  "We  will  get  the  rope 
so  that  there  is  something  for  making  a  net  so  that  we  can  catch  our  food  with  the 
net. ' '  Then  they  made  a  net  so  that  there  was  something  to  net  people  with. 
Then  the  two  brothers  said,  ' '  Take  this  in  order  that  you  may  eat. ' '  But  Maseken 
said,  "They  will  give  us  rope  and  chickens,  because  if  they  do  not  give  them  to 
us  we  will  catch  the  people  with  the  net." 


LIBLIBIAN 

The  liblibian  is  a  ceremony  which  is  celebrated  in  Kibungan  and 
the  neighboring  Kankanay  towns  to  cure  diarrhoea  and  pains  in  the 
abdomen. 

The  mambun-ong  holds  in  one  hand  a  kind  of  plant  called  dungau 
while  relating  the  following  story : 

Wada,  kano,   san  dua  ay  sin  agi,  Bogan  un   Singan.      Si  Bogan   baybayi,   si.< 
Singan  lalaki.    Maanakda  pay,  kano,  yan  dua  ay  lalaki.    Din  dakdakui  si  Pintun ; 
din  banbanug  sia  si  Liblibian. 

Ungay  pay,  kano,  madakdakda  yan  adl  da  mangan.  Idawad  amada  tan  inada 
san  gawan  di  inapoi  ya  gawan  di  atui  yan  adida  laydum. 

Usay  agou  pay,  kano,  yan  inmauway  da  amada  ya  inada  dumatungda  ut,  kano, 
yan  ingay  kinanda  pinilak  san  gambangda.  Kinwanida  un,  "Ay  takun  ay  gam- 
bang  landok  di  laydingyo  ay  kanun. "  "  Au,  landok  di  laydunmi  ay  kanunmi. ' ' 

Ungayan  mankoyog  ut,  kano,  Liblibian  un  Pintun  ut  amuida  isan  kayiloguan. 
Domatungda  payan  siblaganda  san  anak  di  Iloko  ta  waday  gapona  si  pangianda 
undaita  si  banig  ta  wada  kanunda.  Adi  ut,  kano,  amonsan  Iloko  di  mangiya  un 
daeda  si  banigda,  kano,  yan  pagdin  adas  di  amoda.  Kinwanida  un,  "Kambau! 
Adi  amom  nan  Iloko  di  buni,  ut  amuitako  'd  sinan  kayigorotan. ' ' 

Amuita  pay,  kano,  yan  sinan  kayigorotan,  yan  siblaganda  san  usay  anak  di 
Igorot.  Kaa  ut,  kano,  usay,  manok  ya  sinpo  ya  lima  ay  banig  ut  isay  paday 
liblibian.  Kinatut  kakansan  ut  pay  bomangan  san  anakda. 


1920]  Moss:  Kankanay  Ceremonies  367 

There  were  a  brother  and  sister,  Bogan  and  Singan.  Bogan  was  a  woman  and 
Singan  was  a  man.  They  had  children,  two  boys.  The  larger  was  Pintun,  the 
smaller  was  Liblibian. 

When  they  became  older  they  did  not  eat.  Their  father  gave  the  cooked  rice 
from  the  center  (of  the  pot)  and  the  center  of  the  liver,  but  they  did  not  like  it. 

One  day  when  their  father  and  mother  had  gone  to  cultivate  the  land  and  had 
returned,  they  had  already  eaten  one-half  of  their  pot.  They  said,  "How  is  this? 
you  like  to  eat  iron  pots. "  "  Yes,  iron  is  what  we  like  to  eat. ' ' 

Then  Liblibian  and  Pintun  left  together  and  went  to  the  land  of  the  Ilocano. 
When  they  arrived  they  made  one  child  of  an  Ilocano  sick  so  that  there  would 
be  a  reason  for  giving  them  bolos  to  eat.  The  Ilocano  did  not  know  enough  to 
give  them  bolos  to  eat,  but  knew  of  medicine  only.  They  said,  "Oh!  The  Ilocano 
do  not  know  the  prayer,  so  let  us  go  to  Igorot  land. ' ' 

They  went  to  Igorot  land  and  made  sick  one  child  of  an  Igerot.  He  took 
at  once  one  chicken  and  fifteen  bolos  and  held  the  ceremony  liblibian.  As  soon  as 
this  was  done,  the  sickness  of  the  child  was  cured  at  once. 


AMPASIT 

The  ampasit  is  a  ceremony  which  is  celebrated  by  the  "western 
Benguet  Kankanay  to  cure  sexually  caused  diseases.  The  mambunong 
holds  in  one  hand  a  chicken  which  is  to  be  sacrificed,  and  relates  the 
following  story: 

Ud  bayag  waday  Isa  ifugau  ya  asauwana  waday  isay  anakda  babayi  manga- 
dan  si  Ampasit.  Sinamingsan  si  Ampasit  inmui  nan  si  lokto.  Sinkadona  sinadan 
Isa  anak  Timungau  ay  lalaki  intabona  di  anak  ay  babayi  Ampasit.  Sinkatau- 
wataun  si  ama'n  Ampasit  adi  makaanop.  Yatda  un  natui  si  Ampasit. 

Sinisay  agou  sin  inmoyan  ama'n  Ampasit  ay  manamus  inilada  si  Ampasit  ay 
imaylagui  si  abalug  ay  bato.  Sin  ama  inyatna  un,  "Tola  di  inmoyarn?"  "In- 
asauwak  di  Timungau  ay  lalaki,  ut  intabona  sakun  sina."  Inyagan  amana  sin 
buida  ut  nankanauda  ut  inayagana  si  Timungau  ya  din  kabaena. 

Kakdinganda  ay  mangan,  si  Timungau  ya  din  kabaena  sin  naada.  Si 
Timungau  binmayun,  ut  nangamag,  abu,  kanau.  Inayagona  si  Ampasit  ya  si 
amana  ya  si  inana. 

Sin  inmayan  Ampasit  ya  si  amana  ya  si  inana  sin  kanau  Timungau,  inmagyatda 
mosino  di  namolod  si  gudu  sin  balayan  tan  adi  di  inila  angan  ililauunda. 

Si  ama'n  Ampasit  nanmimi.  Anmimianda  din  mata'n  di  asauwan  Ampasit  tan 
adina  inila.  Si  Timungau  inyatna,  "Adimi  pian  ay  makiasauwa  sin  anakmi  ay 
lalaki  din  Ampasit  tan  angan  mosin  buuitako  manmimianda  din  matatako. 
Sapoantabos  da  eda  ta  mansakitda  ta  adika  manmimi. " 

Ta  makabangon  sin  sakit,  si  ama'n  Ampasit  nangamag  si  kanau,  ut  say 
inamwan  ifugau  di  yatna  ay  maamay. 

Long  ago  there  were  a  man  and  his  wife  who  had  a  daughter  named  Ampasit. 
One  day  Ampasit  went  to  get  camotcs.  While  she  was  on  the  way,  a  son  of 
Timungau  hid  the  girl  Ampasit.  For  a  long  time  the  father  of  Ampasit  could 
not  find  her.  He  thought  that  Ampasit  was  dead. 

One  day  when  the  parents  of  Ampasit  had  gone  to  bathe,  they  saw  Ampasit 
standing  on  a  large  rock.  Her  father  said  to  her,  "Where  have  you  been!" 
She  said,  "I  married  the  son  of  Timungau,  and  he  hid  me  here."  Her  father 
called  her  to  the  house  and  gave  a  ceremony,  and  invited  Timungau  and  his  family. 


368  University  of  California  Publications  in  Am,  Arcli  and  Ethn.      [Vol.  15 

After  Timungau  and  his  family  had  finished  eating,  they  went  home.  Timun- 
gau  was  ashamed,  and  celebrated  a  ceremony  also.  He  invited  Ampasit  and  her 
father  and  her  mother. 

When  Ampasit  and  her  father  and  her  mother  went  to  the  ceremony  of 
Timungau,  they  wondered  how  the  pigs  in  the  yard  were  tied,  because  they  did  not 
see,  although  they  were  looking. 

The  father  of  Ampasit  urinated.  He  urinated  on  the  face  of  the  husband  of 
Ampasit,  because  he  did  not  see  him.  Timungau  said,  "We  do  not  wish  to  have 
Ampasit  married  to  our  son,  because  even  at  our  own  house  they  urinate  on  our 
faces.  We  will  make  them  sick  so  that  they  can  not  urinate. ' ' 

So  that  they  might  get  cured  of  the  sickness,  the  father  of  Ampasit  had  a 
ceremony,  and  taught  the  people  what  to  say  in  order  to  celebrate  it. 

The  ampasit  of  the  Kankanay  is  entirely  different  from  the  cere- 
mony of  the  same  name  celebrated  by  the  Nabaloi.  The  Kankanay 
ampasit  corresponds  in  purpose  to  the  Nabaloi  basil.  There  is  no 
similarity,  however,  in  the  spoken  rituals  of  these  two  ceremonies. 


DAYAU 

The  dayau  is  celebrated  in  all  Benguet  Kankanay  towns  to  cure 
sores. 

A  chicken  and  a  jar  of  tapuy  are  necessary  for  sacrifice.  The 
mambunong  holds  the  chicken  in  one  hand,  a  cup  of  tapuy  in  the 
other,  and  relates  a  version  of  the  story  recorded  under  the  bilig 
(p.  377)  ;  but  he  adds  that  after  the  quarrel  both  the  Wind  and  the 
Lightning  became  covered  with  sores,  and  that  in  compliance  with  the 
advice  of  Lumawig  the  dayau  was  celebrated  in  order  that  a  cure 
might  be  effected. 

After  the  ceremony  the  patient  bathes  while  saying: 

I  am  bathing  for  dayau.  May  my  sores  be  cured.  May  I  be  like  you,  Water, 
free  of  sores. 

The  ceremony  is  very  similar  to  the  diau  kasib  of  the  Nabaloi. 
It  is  celebrated  in  Mancayan,  but  I  do  not  know  whether  or  not  it  is 
celebrated  in  any  other  Lepanto  towns. 


TAMO 

The  tamo  is  held  in  Buguias  to  cure  insanity.  It  is  also  made  in 
some  of  the  villages  of  Mancayan,  but  I  do  not  know  whether  it  is 
celebrated  in  other  Kankanay  towns. 

The  mambunong  holds  the  chicken  in  his  hand  and  prays,  but  I 
can  not  state  the  nature  of  the  prayer.  After  the  prayer  one  man 


1920]  Moss:  Kankanay  Ceremonies  :;i'.<i 

dances  with  a  spear  in  his  hand.  The  dance,  which  is  similar  to  that 
of  the  palis,  is  repeated  three  times.  Between  dances  the  people  sing, 
but  no  one  seems  to  be  able  to  explain  the  meaning  of  the  song.  The 
majority  of  the  words  used  in  both  the  song  and  the  prayer  are 
probably  obsolete. 

The  ceremony  is  similar  in  some  respects  to  the  tamo  of  the 
Nabaloi. 

PASANG 

The  pasatuj  is  celebrated  to  cause  children  to  be  born.  The 
mambunong  holds  a  chicken  in  each  hand  and  squats  between  two 
baskets  of  blankets,  while  relating  the  following  story : 

Wada,  kano,  Bintauan  un  Apinan.  Sin  Agida.  Adida,  kanon,  mananak  ya 
mo  manawasda  pay,  kano,  sumakisakit  sin  agusda  asauwada. 

Anmida  ut,  kanominda  manpaanap.  Datgnunda,  kano,  san  usay  bato  ay  bui; 
binmali  san  usay  dakdakui  ya  ando  ay  ipugau  ay  maata  di  kadumna.  Asi  ibaganda 
Bintauan  un  Apinan  ay  mananap  mo  sinoi  inmat  un  asauwada.  Asina  kanon  un, 
' '  Amui  kayo  un  boan  si  agou  tan  siay  mangamo  si  anap. ' ' 

Ungayanan  amuida  Bintauan  un  Apinan.  Datunga  pay,  kano,  san  nantotom- 
toman  di  lota  ya  ud  tagui.  Wada  san  dadakui  ay  buui.  Binmali  ut,  kano,  abu 
san  usay  ipugau  ay  mandada  di  matana  mayatag  kaduna.  ' '  Sinoi  gapona  si 
inmalianyo?"  "Inkami  manpaanap  tan  mo  manowas  san  asauwami  ya  mansakit 
ya  adikami  mananak."  "Adi  pay,  amok  di  anap,  ut  amui  kayo  unda  agou  un 
Boan  tan  daeda  dimangamo  si  anap. ' ' 

Amuida  ut,  kano,  ingilada  di  mantumtumog  san  dua  ay  kaman  buui  ay  bato 
ay  kalimlimosan  si  danom.  Amugyapda,  kano,  ay  amui  ut  impaononada  san  asoda. 
Ilanda  ut,  kano,  nabasil.  Ungayan  omonodda  si  asoda.  Mabas  ilda  ut  diay 
nayapapa  ut  tagui,  yan  wada  san  adado  ay  buui  ay  nanataatang. 

Dumatang  pay  yan  kabala  san  si  asauwa'n  agou,  ut  kinwanina,  "Sinoi  kayo?" 
' '  Unmali  kami  ta  kami  nanpaanap  tan  adi  mananak  si  asauwami  yan  mo  manawas 
da  mansakitda. "  "  Sangupkayo  sian  daounmi  tan  mo  dumatung  si  agou  malpa 
kayo. ' '  Ungayan  singupda  sin  daoun  di  buui  di  agou. 

Dumatung  pay,  kano,  si  agou  ut  inbaga  un,  "Mo  waday  inmali  ay  ipugau  ud 
kiigau?"  "Au,  ay  panada  si  daon  di  buui."  Unda  kanon  manpaanap  tan 
adi  mananakda  asauwada  ya  mansakitda  mo  manowasda. ' '  Ungayan  ay  agou 
inbgana  Apinan  un  Bintauwan,  "Sinoi  gapona  si  inmalianyo?"  "Inmali  kami 
tan  un  kami  manpaanap."  Ungayan  kinwanina  agou,  "Sumaa  kayo  ut  yaanyo 
di  pasang,  ut  maganak  kayo. ' ' 

Sumaada  Apinan  un  Bintauan  ut  slay  inyatda  ut  nanganakda,  ya  adi  nansakit 
si  asauwada  mo  manawasda. 

There  were  Bintauan  and  Apinan.  They  were  brothers.  They  did  not  have 
children,  and  when  their  wives  had  their  menses,  they  were  sick  in  the  abdomen. 

They  went  then  to  get  some  one  to  make  the  divination  ceremony.  They 
found  a  stone  house;  a  large  tall  man  with  green  eyebrows  eauie  out  of  it.  Then 
Bintauan  and  Apinan  asked  him  to  make  the  divination  ceremony  so  that  they 
could  learn  what  troubled  their  wives.  Then  he  said,  "Go  to  the  Sun  and  Moon 
because  they  know  the  divination  ceremony. ' ' 


370  University  of  California  Publications  in  Am.  Arch  and  Ethn.      [Vol.  15 

Then  Bintauan  and  Apinan  went  away.  They  arrived  then  at  the  meeting 
place  of  the  earth  and  the  sky.  There  was  a  large  house.  A  red-eyed  man  with 
green  eyebrows  came  out  of  it.  "For  what  reason  did  you  come?"  "We  came 
to  cause  the  divination  ceremony  to  be  made,  because  when  our  wives  have  their 
menses  they  get  sick  and  do  not  have  children. "  "  I  do  not  know  the  divination 
ceremony;  go  to  the  Sun  and  the  Moon,  because  they  know  the  divination  cere- 
mony. ' ' 

They  went  on  and  saw  two  stones  as  large  as  a  house  striking  each  other,  where 
the  water  empties.  They  were  afraid  to  go  farther,  but  sent  their  dog  ahead. 
They  saw  he  was  on  the  other  side.  Then  they  followed  their  dog.  They  arrived 
on  the  other  side,  where  there  were  many  houses  joined  together. 

They  arrived  then,  and  the  wife  of  the  Sun  came  out  and  said,  ' '  Who  are 
you?"  "We  came  to.  have  the  divination  ceremony  made,  because  our  wives  do 
not  have  children  and  when  they  have  their  menses  they  are  sick. "  "  Come  under 
the  house  because  when  the  Sun  arrives  he  will  wilt  you. ' '  Then  they  went  under 
the  house  of  the  Sun. 

When  the  Sun  arrived,  he  asked,  ' '  Did  men  come  at  noon  ? "  "  Yes,  they 
are  waiting  under  the  house.  They  came  to  have  the  divination  ceremony  held, 
because  their  wives  do  not  have  children  and  they  get  sick  when  they  have 
their  menses."  Then  the  Sun  asked  Apinan  and  Bintauan,  "Why  did  you  come?" 
' '  We  came  to  have  the  divination  ceremony  celebrated. ' '  Then  the  Sun  said, 
' '  Go  home  and  celebrate  the  pasang,  and  you  will  have  children. ' ' 

They  went  home  and  did  so  and  had  children,  and  their  wives  were  not  sick 
when  they  had  their  menses. 

There  is  no  dancing  in  connection  with  this  ceremony  in  the 
western  Benguet  Kankanay  towns,  but  in  Buguias  the  wife  and 
husband  dance.  The  wife  carries  her  camote  basket  filled  with 
blankets,  breech-clouts,  and  cloth,  which  are  offered  to  the  pasang. 

The  pasang  is  celebrated  for  the  same  purpose  by  the  Nabaloi,  the 
Lepanto  Kankanay,  and  probably  other  Igorot  tribes.  I  have  been 
told  that  a  corresponding  ceremony  is  celebrated  as  far  north  as 
Kalinga. 


ABASANG 

The  abasang  is  celebrated  in  all  Benguet  Kankanay  towns  when 
children  are  born. 

A  chicken  and  a  jar  of  t-apuy  are  used  for  sacrifice.  The  mam- 
bunong  holds  the  chicken  in  one  hand,  and  prays  to  the  laglagcwin 
or  guardian  spirit  of  the  child,  asking  that  it  may  live  long  and  be 
lucky.  A  magical  story,  which  I  was  unable  to  secure,  is  also  related. 

This  ceremony  is  celebrated  by  the  Nabaloi,  but  I  do  not  know 
whether  or  not  it  is  held  in  any  Kankanay  towns  outside  of  Benguet. 


Moss:  Kankanay  Ceremonies  371 


SIBISIB 

The  Kankanay  as  well  as  the  Nabaloi  celebrate  sibmb  to  cure 
wounds.  The  mambunong  holds  against  the  wound  the  instrument 
with  which  it  was  inflicted,  while  relating  the  following : 

Si  Boliwan  waday  dua  anakna — da  Lumawig  un  Kabigat. 

Sin  agou  inmeda  manganop,  ut  inaday  Isa  makawas.  Sumaada  pay  nabayda 
ut  nanibayda  sin  ilungan.  Ginudgudda  din  patang  ut  inbilagda. 

Sin  tinmotokdowanda  din  asoda  inapayoda  di  oduum  ay  makawas.  Din  dua 
sin  agi  inonodda  di  asoda.  Inyudda  un  amada  un  bantayana  din  patang. 

Din  Isa  sinsin  agi  niangna  din  makawas,  yan  adida  ut  maykapsu.  Din  maka- 
was linmayau  ay  waday  gayang  sin  angina.  Nantaolida  sin  nanayanda  un 
amada.  Inilada  ay  yuwud  patang. 

Inyatna  un  amada,  "Insedan  mut  patang."  Inyat  amada,  "Adak  insida, 
nayiwud  sin  manaukak. "  Inyat  anakna,  un  "Adika  ibagay  maptung;  insedan 
mut. ' ' 

Bintyakanut,  Boliwan,  agusna  sin  bangina  ut  mati.  Ut  inila  din  san  agi  ay 
iwud  din  patang  sin  agusna.  Ut  yatda  un,  ' '  Angan  yatmi  insidam,  adan  binut- 
yakan  akusmo  ta  adika  natay. ' ' 

Ut  inbaladda  ay  manilit  mo  sino  dinangislda  sin  patang.  Inilada  di  Idu  sin 
toiigdon  di  bimabaktadanda,  ut  inyatna  un,  "Au,  insedak. "  Din  dua  sin  agi 
inyatna  un,  "Puslundaka  ut. "  Din  idu  inyatna  un,  "Adikayo  pomsu,  ta  asak 
todoan  si  dakayo  si  mamuyan  si  magud,  ya  pabilayuk  si  amayo  loman. "  Din 
Idu  inyatna  un,  "Yalio  san  gayang,  banig,  bislak,  ya  matadum  ay  bato. "  Ut 
inamagda.  Din  Idu  inpauina  din  gayanag,  banig  bislak,  ya  bato  sin  sagun 
nagudgud,  ya  inbunongna.  Si  Boliwan  natagu  loman. 

Din  sin  agi  inyatda  sin  Idu,  "Waada  ay  anitoka. "  Din  Idu  inyatna  un, 
"Au,  sakun  di  anlto."  Din  sin  agi  inyatda,  un,  "Ingosadtako  sin  anak  di 
ifugau  tamo  waday  ingus  nlna  ay  manomang  ya  sidotako  di  pangigapwanda  mo 
sibsibanda. ' ' 

Boliwan  had  two  sons,  Lumawig  and  Kabigat. 

One  day  they  went  hunting,  and  caught  .a  deer.  They  started  home,  but 
became  tired  on  the  way.  They  cut  the  meat  into  pieces  and  dried  it. 

While  they  were  sitting  down,  their  dogs  ran  after  another  deer.  The  two 
brothers  followed  their  dogs.  They  told  their  father  to  guard  the  meat. 

One  of  the  brothers  hit  the  deer  with  his  spear,  but  did  not  kill  it.  The  deer 
ran  away  with  the  spear  in  his  body.  They  returned  to  the  place  where  their 
father  was  staying.  They  saw  that  the  meat  was  gone. 

They  said  to  their  father,  "You  surely  ate  the  meat."  Their  father  said.  "I 
did  not  eat  it,  it  was  taken  away  while  I  was  sleeping. ' '  The  sons  said,  ' '  You 
do  not  speak  well;  you  certainly  ate  it." 

Boliwan  cut  open  his  (own)  abdomen  with  a  bolo,  and  died.  Then  the  two 
brothers  saw  that  there  was  no  meat  in  his  stomach.  Then  they  said,  "Although 
we  said  that  you  ate  the  meat,  you  should  not  have  cut  open  your  abdomen  and 
then  you  would  not  have  died." 

Then  they  lay  down  and  watched  to  see  who  had  eaten  the  meat.  They  saw 
a  snake  above  where  they  were  standing,  and  said  to  it,  "Probably  you  ate  the 
meat."  The  Snake  answered,  "Yea,  I  ate  it."  The  two  brothers  said,  "We 
shall  certainly  kill  you. ' '  The  Snake  answered,  ' '  Do  not  kill  me ;  I  will  teach  you 
how  to  cure  wounds,  and  you  can  make  your  father  alive  again. ' '  The  Snake 


372  University  of  California  Publications  in  Am.  Arch  and  Etlin.      [Vol.  15 

said,  "Give  me  your  spears,  bolos,  sticks,  and  sharp  stones."  They  gave  them. 
The  Snake  put  the  spears,  bolos,  sticks,  and  rocks  near  the  wound  and  prayed. 
Boliwan  became  alive  again. 

The  brothers  said  to  the  snake,  "We  think  you  are  a  god  (anito)."  The 
Snake  answered,  ' '  Yes,  I  am  a  god. ' '  The  brothers  said,  ' '  We  will  tell  the 
children  of  the  people,  so  that  if  there  is  something  like  this  they  may  cure  it, 
and  may  call  our  names  when  celebrating  the  sibisib. 

The  story  related  in  Buguias  is  substantially  the  same  as  the  one 
related  by  the  Kabayan  Nabaloi  in  the  same  ceremony. 

The  sibisib  is  celebrated  in  the  town  of  Bacun  in  Amburayan,  and 
in  Ampusungan  of  Lepanto,  but  I  do  not  kriow  whether  it  is  made 
in  other  Lepanto  towns. 


GAYSING 

The  larger  number  of  the  Benguet  Kankanay  are  betrothed  while 
children  by  their  parents.  The  betrothal  ceremony  is  called  gay  sing. 
As  a  rule  this  canao  is  celebrated  when  the  children  are  very  young ; 
frequently  while  they  are  infants ;  and  occasionally  before  one  of  them 
is  born. 

One  of  the  primary  objects  of  the  gaysing  is  to  cement  friendship 
between  the  parents,  and  it  is  frequently  held  after  they  have  quar- 
reled and  pressure  has  been  brought  to  bear  to  cause  them  to  become 
friendly  again. 

An  animal,  generally  a  cow,  is  killed  and  tapuy  is  furnished,  but 
there  is  no  spoken  ritual. 

The  Nabaloi  custom  of  betrothal  is  the  same,  and  the  same  cere- 
mony is  celebrated. 


GALON 

The  betrothal  ceremony  celebrated  by  the  young  people  themselves 
without  the  intervention  of  their  parents  is  called  galon.  It  is  held 
only  in  the  instances  where  there  has  been  no  gaysing,  or  where  the 
parties  for  whom  the  gaysing  has  been  celebrated  refuse  to  marry. 
Except  in  the  case  of  the  rich,  refusal  to  many  is  rare,  since  the  one 
who  refuses  must  pay  all  expenses  incurred  for  the  gaysing. 

The  galon  is  celebrated  exactly  like  the  gaysing. 

The  corresponding  Nabaloi  ceremony  is  called  kalon. 


1920]  Moss:  Kankanay  Ceremonies  373 


MANGILIN 

The  marriage  ceremony,  called  mangilin,  is  similar  to  the  mangidin 
of  the  Nabaloi. 

A  hog  is  always  offered  for  sacrifice,  and  the  mambunong  prays, 
calling  the  names  of  the  sky  deities  and  asking  them  to  witness  the 
marriage.  They  are  also  requested  to  cause  those  marrying  to  treat 
each  other  properly,  to  cause  them  to  have  many  children,  to  cause 
everything  which  they  plant  to  grow  well,  to  cause  them  to  have  luck 
with  their  livestock,  and  to  give  them  long  life  and  riches. 

After  the  prayer  the  Mambutumg  passes  a  cup  of  water  to  the 
bridegroom,  who  drinks,  and  then  gives  the  cup  to  the  bride. 

A  taboo  is  effective  against  both  the  bride  and  groom  for  three 
days  after  the  ceremony.  At  the  end  of  this  time  they  go  to  the  brook 
to  bathe,  the  man  taking  his  ax  and  the  woman  her  camote  basket. 
While  bathing  each  one  repeats  a  short  formula,  after  which  they  are 
husband  and  wife. 

MANSIYANUN 

In  case  of  divorce  the  niansiyanun,  which  is  the  same  as  the  pansi- 
janun  of  the  Nabaloi,  is  made.  There  is  no  spoken  ritual,  but  a  hog 
and  tapuy  are  furnished  the  people. 

The  engagement,  marriage,  and  divorce  ceremonies  are  similar 
throughout  Benguet,  eastern  Amburayan,  and  southern  Lepanto. 

SILING 

The  siting,  or  funeral  ceremony,  is  celebrated  in  all  Benguet 
Kankanay  towns,  and,  indeed,  under  various  names,  by  the  majority 
if  not  all  of  the  Igorot  tribes. 

Except  in  the  case  of  infants  or  very  small  children  the  dead  are 
not  buried  immediately,  but  are  put  into  a  death  chair  around  which 
funeral  rites  are  held.  In  the  meantime  animals  belonging  to  the 
dead  person  or  his  relatives  are  killed  and  eaten,  while  the  burial  is 
delayed. 

The  interval  between  the  death  and  the  burial  varies  according  to 
the  wealth  of  the  deceased,  sometimes  lasting  for  months  in  the  case 
of  the  very  wealthy.  Even  when  the  health  authorities  force  imme- 
diate burial  on  account  of  danger  from  infectious  diseases,  the 
continues  just  the  same  with  a  dummy  corpse  in  the  death  chair. 


374  University  of  California  Publications  in  Am.  Arch  and  Ethn.      [Vol.  15 

Before  anything  is  killed,  the  marmbunong  prays,  asking  that  the 
food  eaten  at  the  siting  may  not  cause  sickness.  A  female  relative 
then  leans  on  the  death  chair  and  says  the  following : 

"You  are  dead,  -  — .  We  are  giving  everything  we  can  for  your 
siling.  Do  not  come  back  for  us,  but  let  us  live  long. ' ' 

After  the  siling  ends  the  corpse  is  put  into  the  coffin  and  buried 
in  the  ground,  or  placed  in  a  natural  cave.  The  burial  takes  place 
either  in  the  afternoon,  between  sunset  and  dark,  or  in  the  morning 
before  the  sun  rises. 


PUGAS 

After  a  dead  person  has  been  buried,  the  people  gather  in  his 
They  get  a  vessel  of  water,  and  the  mambunong  puts  grass  in 
it  and  sprinkles  them,  while  saying  the  following : 

Wacla,  kano,  san  dua  sin  agi.  Daeda  Balitok  un  Obog.  Nananakda  ut  napno 
san  kabilibilig.  Asida  naatui  san  kayllianda.  Natui  payan  inkapotda.  Asida 
matapog  nan  kayipupugau  at  alanda  san  usay  pingan  ya  lima  ay  tabon  di 
pao,  ut  manpagasda.  Manpagasda  pay,  kano,  yan  laton  utay  magay  mamatui 
un  daeda.  Ingayan  duiay  ya  lida  ut  ipugasdasnan  kayi  iptiipiigau  ut  sianan 
moada  matui,  maagum  san  ipugau  ut  manpagasna. 

There  were  two  brothers.  They  were  Balitok  and  Obog.  They  had  children, 
and  the  mountains  fell.  Then  their  neighbors  died.  When  they  died  they  buried 
them.  Then  the  people  gathered  together,  and  took  one  plate  and  five  leaves  of 
cog  on  grass  and  made  a  ceremony.  They  made  the  ceremony  then  so  that  none 
of  them  would  die.  Then  they  handed  it  down  to  the  people  so  that  when  there 
were  deaths,  the  people  would  gather  together  and  perform  the  ceremony. 

The  pugas  corresponds  to  the  Nabaloi  okat. 


KIAD 

* 
The  kiad  is  a  ceremony  celebrated  by  the  Kankanay  of  Kapangan 

and  Kibungan  to  cure  sickness  inflicted  upon  the  wealthy  by  the  souls 
of  their  dead  relatives. 

A  carabao,  a  cow,  or  a  horse  may  be  killed  when  the  kiad  is  cele- 
brated. 

The  people  first  take  a  jar  of  tapuy  to  the  grave  of  that  dead 
relative  of  the  sick  person  who  is  indicated  by  the  anap  as  having 
caused  the  sickness.  A  hole  is  made  in  the  grave,  and  the  mambunong 
prays  as  follows : 

Amud,  omalika  ta  yaanaka  si  noang,  gale;  ya  maninommi  tapuy. 
Soul  of  dead  relative,  come  because  you  are  given  a  carabao,  a  blanket;  and 
we  will  drink  tapuy. 


1920]  Moss:  Kankanay  Ceremonies  375 

The  blanket  is  put  into  the  grave,  after  which  the  people  go  to  the 
house  of  the  sick  person.  They  tie  the  animal  to  be  killed,  and  give 
the  rope  to  the  mambunong.  He  then  prays  as  follows,  while  holding 
the  rope : 

Ud  niman  uay  yaauakka  si  noang,  ut  masaoan  di  sakitna. 

Now  I  am  giving  you  a  carabao,  and  may  the  sickness  be  cured. 

The  carabao  is  then  killed  and  cooked.  Just  before  the  people  eat, 
the  mambunong  says: 

Amud,  omalika  ta  mangaugtaka. 

Soul  of  the  dead  relative,  come  and  eat  with  us. 

After  the  people  have  eaten,  the  mambunong  shakes  the  two 
blankets  to  be  used  by  the  dancers,  in  order  that  he  may  shake  out 
the  spirits  of  the  blankets  for  the  dead  relative.  While  doing  this  he 
says  the  following: 

Bomaknangkami,  onmandokami,  ta  waday  kadayyawanmo. 

May  we  be  rich,  may  we  live  long,  so  that  there  is  your  remembrance. 

The  people  then  spend  the  rest  of  the  day  dancing  and  drinking 
tapuy. 

The  ceremony  is  entirely  different  from  the  kiad  of  the  Nabaloi. 
It  corresponds  in  purpose  and  occasion  to  the  Nabaloi  tabwak. 


KOSDE 

Kosde,  called  pakde  in  some  barrios,  is  celebrated  in  all  Benguet 
Kankanay  towns.  The  purpose  of  the  ceremony  is  to  cause  agricul- 
tural products  to  grow  well,  and  it  is  always  celebrated  some  time 
between  rice  planting  and  rice  harvesting,  generally  soon  after  the 
planting  has  'been  finished. 

The  night  before  the  ceremony  begins,  every  fire  in  the  barrio  is 
extinguished,  and  the  next  morning  new  fire  is  produced  by  means 
of  friction. 

Each  household  must  furnish  a  hog  or  chicken  and  a  jar  of  tapuy. 
The  mambunong  holds  a  separate  ceremony  at  each  house,  and  prays 
to  the  gods  and  spirits  asking  that  the  yield  may  be  sufficient  for  the 
people  and  that  there  may  be  enough  surplus  with  which  to  celebrate 
many  ceremonies. 

After  the  ceremony  has  been  held  at  each  house,  the  meat  and 
tapuy  are  taken  to  one  place.  The  men  proceed  to  drink  the  tapuy, 


376  University  of-  California  Publications  in  Am.  Arch  and  Ethn.      [Vol.  15 

but  the  meat  is  divided  among  the  people  according  to  the  number  in 
each  family.  The  part  which  can  not  be  eaten  is  hung  above  the  fire 
and  dried. 

This  ceremony  corresponds  to  the  Nabaloi  kosday;  to  the  pakde 
or  begnas  of  the  Lepanto  Kankanay;  and,  in  a  general  way,  to  the 
honga  of  the  Ifugao,  and  the  chaka  of  the  Bontoc. 

BUGID 

The  ceremony  called  bugid  is  held  in  the  Benguet  Kankanay  towns 
when  the  water  for  irrigation  is  not  sufficient. 

A  jar  of  t\apuy  and  some  dried  meat  are  taken  to  the  field  for 
sacrifice,  and  the  owner  of  the  field  prays  to  the  spirits  of  suicides 
asking  them  not  to  try  to  drink  from  the  irrigation  ditches. 

The  purpose  of  the  ceremony  corresponds  to  the  tawal  ni  payu 
of  the  Nabaloi,  and  to  the  bakid  as  celebrated  in  some  of  the  Lepanto 
Kankanay  towns. 

PUNGAU 

The  pungau  is  celebrated  by  the  Benguet  Kankanay  at  the  begin- 
ning of  rice  harvest.  Before  any  rice  can  be  gathered,  the  owner  of 
the  field  must  procure  a  jar  of  tapuy  and  either  a  chicken  or  dried 
meat,  which  are  taken  to  the  field.  The  owner  holds  the  chicken  or 
dried  meat  in  one  hand  and  prays  that  the  rice  to  be  harvested  may 
increase  to  an  amount  sufficient  to  last  until  the  next  harvest,  and 
promises  that  a  large  part  of  it  will  be  used  for  ceremonies. 

After  the  prayer  all  who  are  to  take  part  in  the  ceremony  drink 
tapuy.  No  one  else  is  allowed  in  the  field  until  after  the  harvesting 
has  been  completed,  and  a  piece  of  cloth  is  displayed  ^o  warn  away 
intruders. 

This  ceremony  corresponds  to  the  pungau  of  the  Nabaloi  and  the 
safosab  of  the  Bontoc.  The  Lepanto  Kankanay  also  celebrate  a 
ceremony  before  beginning  rice  harvest,  but  I  do  not  know  by  what 
name  it  is  designated  nor  the  manner  in  which  it  is  celebrated. 

BUGAK 

Before  any  new  rice  is  eaten,  the  ceremony  called  bugak  is  held. 
Some  of  the  new  rice  and  either  dried  meat  or  a  chicken  are  cooked. 
A  mambunong  is  not  necessary,  but  the  head  of  the  household  throws 
some  of  the  cooked  rice  in  the  fire  and  says: 


1920]  Moss:  Karikanay  Ceremonies  377 

You,  the  fire  which  did  the  cooking,  shall  be  the  first  to  eat,  in  order  that  the 
rice  shall  not  cause  us  to  become  sick. 

He  prays  a  similar  prayer  to  the  pots  in  which  the  cooking  has 
been  done,  to  the  rack  on  which  the  rice  was  dried,  and  to  the  mortar 
in  which  it  was  threshed. 

This  ceremony  corresponds  to  the  bakak  of  the  Nabaloi. 

SALDI 

The  ceremony  called  soldi  is  held  before  eating  the  meat  of  animals 
which  have  died  of  disease  or  have  fallen  from  a  cliff. 

Pieces  of  the  animals  liver  are  thrown  in  various  directions  while 
the  mambwwng  addresses  the  bilig  living  in  the  pasture  lands  of  the 
animal,  asking  that  sickness  may  not  result  from  eating  the  meat. 

After  the  meat  has  been  cooked,  the  mambunong  invites  the  fire 
and  the  pot  to  eat  first,  in  order  that  the  people  who  eat  may  not 
become  sick. 

This  ceremony,  which  corresponds  to  the  Nabaloi  salchi,  is  cele- 
brated in  all  Benguet  Kankanay  towns,  and  also  in  Bacun,  Amburayan, 
and  in  Ampusungan  and  Mancayan,  Lepanto. 


BILIG 

The  bilig  are  spirits  which  are  friendly  to  the  people,  but  cause 
sickness  when  they  need  blankets  or  food.  The  ceremony  called  bilig 
is  performed  to  cure  the  sickness  caused  by  these  spirits. 

A  chicken,  tapuy,  rice,  and  blankets  are  obtained.  The  mambunong 
puts  a  basket  full  of  blankets  on  his  head,  holds  a  chicken  in  one 
hand,  and  while  squatting  beside  the  tapuy  and  rice  says  the  following : 

Usay  agou  ud  nabaon,  din  dagum  ya  din  kimat  nanbatbatda  isan  mabilig. 
Kinwanin  kanon,  dagum  un,  "Wawadaak  mo  si  sika."  Tumba  pay,  kano,  si 
kimat,  "Wawadaak  mo  si  sika,  tan  mo  kanuk  sikayi,  pantaoliuk  ut  matagua 
loman.  Mo  si  sika  payut  mo  waday  kanun  yan  matui. "  Asi  abun  kanon  dugum 
un,  ' '  Mo  sakun  kanuk  yan  matagua  loman. ' ' 

Asi  kinwanina  kimat  un,  "Mo  si  asa  amuita  sin  bato  ay  dakdakui  ta  mo 
pitakun  din  bato.  Ta  mo  adika  pitakun  din  bato,  aslka  pantaolinmo  makipitak, 
yan  mauabakko  sika. ' ' 

Ungayan  domagum  si  madadama  yan  adi  makapitak  sin  bato.  Mayisokat  pay 
din  kimat  kapitat  sin  bato  ut  asina  pantaoliun.  Din  kimat  kinwanina  un,  ' '  Maua- 
bakko sika  tan  adika  nakapitak  sin  bato. ' ' 

Ungayan  alanda  san  takokoda  ut  inda  manigay.  Manigay  pay  si  dagum  yan 
usay  odang  yan  usay  dalit  kitkitoi  waday.  Din  kimat  kinwanina  un,  "Sakun  di 
manigay."  Sia  din  putna  adado  adadaka  ikan.  Sia  kinwanina  sin  dagum  un, 
"Sika  manotoka." 


378  University  of  California  Publications  in  Am.  Arch  and  Ethn.      [Vol.  15 

Din  dagum  inana  sin  usay  sugat  ut  apoiana.  Din  Kimat  kinwanina  un,  "Ay 
bakun  adadosa.  Adi  makakan  san  banga.  Sakun  din  manoto  ta  ilaum. " 

Kaa  nt,  kano,  si  kimat  ut  slay  manoto.  Kaa  usay  bugas,  ut  pay  inana  isan 
bangada.  Din  bugas  pinmona  san  bangada. 

Din  kimat  kinwanina  un,  ' '  Manungdungka  kakod. ' '  Din  dagum  inpalna  din 
usay  dakdakui  ikan  sin  bangada.  Ilan  pay,  Kanoii,  kimat  kinwanina  un,  "Nakun, 
adi  makakan  san  banga.  Ilaum  sakun  di  mauungdung. ' '  Din  kimat  ginisgusna 
din  ikan  ut  payuna  di  usay  gusgus  sin  banga.  Din  gusgus  pinmona  san  banga. 

Din  kimat  kinwanina  un,  ' '  Tapagunta  nan  igan  di  ikanta,  asita  panoliunta 
eda  Ionian. ' '  Makakanda  pay,  kano,  yan  itup  eda  san  igan  di  inpangada.  Itupada 
paysan  igan  di  inpangan  dagum.  Adi  nantaoli.  Itupada  paysan  igan  di  inpangan 
kimat;  manlangoi  ut,  kano,  duwandan  komaan. 

Din  kimat  kinwanina  uii,  ' '  Inauabakko  sika. ' '  Din  dagum  kinwanina  un, 
' '  Au,  ungaykayiman  naabakak  isan. ' '  Ungayan  mankayunda. 

One  day,  long  ago,  the  Wind  and  the  Lightning  met  on  the  top  of  a  mountain. 
Said  the  Wind,  "I  am  greater  than  you."  Then  the  Lightning  answered,  "I 
am  greater  than  you  because  when  I  destroy  a  tree,  I  make  it  live  again.  But 
when  you  have  it  for  food,  it  dies. ' '  Then  said  the  Wind  again,  ' '  When  I  eat  it, 
it  lives  again. ' ' 

Then  said  the  Lightning,  ' '  Then  we  will  go  to  a  large  rock,  so  that  you  can 
break  the  rock  to  pieces.  Because  if  you  do  not  break  the  rock  to  pieces  and 
then  return  the  broken  pieces,  I  win  against  you. ' ' 

Then  the  Wind  blew  hard,  but  the  rock  was  not  broken.  Immediately  then 
the  Lightning  broke  the  rock,  and  then  put  it  back  together.  The  Lightning  said, 
' '  I  win  against  you,  because  you  did  not  break  the  rock. ' ' 

Then  they  took  their  nets  and  went  to  fish.  The  Wind  fished,  and  he  caught 
one  lobster  and  one  small  eel.  The  Lightning  said,  ' '  I  will  fish. ' '  He  caught 
many  large  fish.  He  said  to  the  Wind,  ' '  You  cook. ' ' 

The  Wind  took  one  cliupa  (of  rice)  to  cook.  The  Lightning  said,  "Not  that 
much.  The  pot  will  not  contain  it.  I  shall  cook  so  that  you  will  see. ' ' 

The  Lightning  went  immediately  and  cooked.  He  immediately  got  one  grain 
of  rice,  and  put  it  into  the  pot.  The  grain  of  rice  filled  the  pot. 

The  Lightning  said,  ' '  You  cook  the  fish. ' '  The  Wind  put  one  large  fish 
into  the  pot.  When  the  Lightning  saw  it  he  said,  "Not  that  much;  the  pot  will 
not  hold  it.  Watch  me  cook. ' '  The  Lightning  cut  the  fish  into  pieces  and  put 
one  piece  into  the  pot.  The  piece  filled  the  pot. 

The  Lightning  said,  "Put  into  a  pile  the  bones  of  the  fish;  then  we  will  cause 
them  to  become  alive  again."  They  finished  eating,  and  then  threw  into  the 
water  the  bones  of  what  they  had  eaten.  They  threw  into  the  water  first  the 
bones  of  what  had  been  eaten  by  the  Wind.  They  did  not  return  to  life.  Then 
they  threw  into  the  water  the  bones  of  what  had  been  eaten  by  the  Lightning; 
they  swam,  and  went  away. 

The  Lightning  said,  "I  won  against  you."  The  Wind  said,  "Yes,  truly,  I 
lost  this."  Then  they  became  friends. 


DAGAS 

When  two  or  more  persons  living  in  one  house  become  sick  at  the 
same  time,  the  anap  generally  shows  that  the  dagas,  which  are  spirits 
that  live  in  houses,  have  caused  the  sickness.  When  the  people  living 


1920]  Moss:  Kankanay  Ceremonies  379 

in  a  certain  house  have  not  had  a  canao  for  a  long  time,  the  d-agas 
which  live  with  them  become  hungry  and  make  them  sick.  The  cere- 
mony which  must  then  be  celebrated  is  called  by  the  same  'name, 
dagas. 

A  chicken,  rice,  blankets,  and  tapuy  are  necessary.  The  niambunong 
holds  the  chicken  in  one  hand,  and  squats  near  the  rice,  tapuy,  and 
blankets  while  relating  the  following : 

Wada,  kano,  san  dua  ay  sin  agi.  Bomalada  pay,  kano,  mo  waday  mansida. 
Pankapokapoan  san  ipugau.  Ay  kaasi  ta  pay  kanosna  adl  unya  nan  manlli  si 
ipanganta.  Daeda  kinwanina  un,  ' '  Amuita  ut  ta  unta  masapos  boita  sin  lomasan. ' ' 
Makasapoda  payan  unmadas  asoda,  ut  unda  manganop. 

Manganopoda  pay,  kano,  yan  guniyagiak  san  asoda  isan  gawanda  kadu. 
Amuida  ut,  kano,  gigyakunda  san  malawas  ay  kayi,  ya  malawas  ay  biilo,  malawas 
ay  maka.  Daeda  kinwanina,  "Alauntako  ut  nata  sapounta  si  boita." 

Alaunda  pay,  kano,  ut  sapounda  boida.  Yan  kanutnut  kasindan  sasaklt ; 
ungayan  alanda  ut,  kano,  san  iisay  manokda,  ut  ya  anda  san  dagas  pay  mayil- 
atonan.  Asida  pay  ipaytok  sinan  ipugau  ut  slay  yat  abun  nan  ipugau. 

There  were  two  brothers.  They  went  out  of  the  house  when  there  was  a 
ceremony.  The  people  rubbed  their  greasy  hands  on  them.  They  were  sad 
because  they  were  not  given  food  by  the  people.  They  said,  "Let  us  go  and 
make  our  house  out  of  sight. ' '  When  they  had  left,  they  took  their  dogs  and 
went  to  hunt. 

While  they  were  hunting,  their  dogs  barked  in  the  midst  of  the  forest.  They 
went  there,  and  they  were  barking  at  a  branchless  tree,  a  branchless  bamboo, 
and  a  branchless  vine.  They  said,  "Let  us  take  them  and  use  (them)  for  making 
our  house. ' ' 

They  took  them  and  used  (them)  for  making  their  house.  Then  they  were 
always  sick,  but  they  took  one  chicken  and  gave  it  to  the  dagas.  Then  they 
handed  this  down  to  the  people,  and  it  is  being  done  again  by  the  people. 


LAGLAGIWIN 

When  the  mambunong  decides  that  a  person  has  been  made  sick 
by  his  guardian  spirit,  he  causes  the  sick  person  to  hold  a  chicken 
in  his  hand  and  to  repeat  the  following: 

SIka  Laklakiwin,  ay  poon  di  abablik,  omalika  tan  magay  ya  ak  sika  si  manok 
makon  sikay  mamaspasaki,  un  ya  adodi  ya  adl  un  pansakitun  sakun. 

You,  Laglagiwin,  the  origin  of  the  ababUk,  come,  because  I  will  give  you  a 
chicken  if  you  are  the  one  that  has  caused  the  sickness,  and  you  will  not  again 
make  me  sick. 

The  chicken  is  then  killed  and  cooked,  and  just  before  it  is  eaten 
the  sick  person  repeats  the  prayer. 


380  University  of  California  Publications  in  Am.  Arch  and  Ethn.      [Vol.  15 


TANONG 

The  tanong  is  a  ceremony  celebrated  to  cure  sickness  caused  by  the 
souls  of  dead  ancestors.  A  carabao,  a  cow,  a  hog,  or  a  chicken  may 
be  sacrificed,  according  to  the  wealth  of  the  sick  person.  A  manibu- 
nong  is  not  necessary,  but  the  sick  person  himself  prays  as  follows : 

Yan  nay  ay  din  nouangko,  ta  mayilotonan  din  anguk,  mokon  dakayo  paksau 
sinan  angut  ay  mansaklt.  Yamo  si  bigat  ya  mataguak  ya  way  nouangak  ya 
andaka  Ionian. 

Here  I  am  giving  for  tanong  my  carabao  so  that  my  body  will  be  cured  if 
you  made  my  body  sick.  If  tomorrow  I  am  alive  and  have  a  carabao,  I  will  give 
it  again. 

The  promise  to  make  additional  sacrifice  is  rarely  kept,  and  I  have 
been  told  by  those  celebrating  the  ceremony  that  they  had  no  inten- 
tion of  keeping  it. 

After  the  prayer  has  been  uttered,  the  animal  is  killed.  If  a 
carabao  or  cow  has  been  sacrificed,  one  of  the  men  present  cuts  small 
pieces  from  its  liver  and  throws  them  in  different  directions,  while 
saying  the  following: 

Dakayo  ay  kakading  isan  nanaraban  di  nouang,  ya  andakayo  sinan  ginotmo 
alti  to  pakamonyo  ay  inpangantka  din  noung  aynay. 

You,  the  souls  of  the  dead  in  the  pasture  lands  of  the  carabao,  you  are  given 
these  pieces  of  liver  that  you  may  know  that  the  carabao  has  been  sacrificed. 

After  the  meat  has  been  cooked,  the  sick  person  speaks  the  same 
prayer  which  he  recited  before  the  animal  was  killed. 


SAGAUSATJ 

Among  the  Kankanay  of  Benguet  the  sagausau  is  generally  cele- 
brated before  starting  on  a  journey,  and  always  before  starting  on 
a  journey  to  trade. 

A  chicken  is  first  killed  and  its  gall  examined.  If  the  gall  is  full 
and  smooth  the  trader  will  have  luck,  but  if  the  gall  does  not  look 
right,  the  trip  is  delayed  and  the  next  day  another  chicken  is  killed. 
When  the  prospective  trader  finds  a  chicken  whose  gall  is  all  right, 
he  then  proceeds  to  celebrate  the  sagausau. 

In  the  western  Benguet  Kankanay  towns,  the  person  giving  the 
sagausau  prays  as  follows: 

Sika  agou  ya  boan,  nay  ay  manaugasauak ;  sina  yamo  amoya  sin  amoyak,  ya 
yaanda  sakun  si  galiko  ya  takoanda  sakun  ni  nalaka. 


1920]  Moss:  Kankanay  Ceremonies  381 

You,  Sun  and  Moon,  I  am  now  celebrating  the  sagausau;  and  if  I  go,  wherever 
I  go,  make  them  give  me  blankets  and  sell  to  me  cheap. 

Iii  Buguias,  where  a  large  number  of  people  make  their  living  by 
acting  as  middlemen,  between  the  Nabaloi  and  Ilocano  on  the  one 
hand,  and  the  Ifugao  on  the  other,  the  prayer  which  is  spoken  by 

the  iinimlmnong  is  as  follows: 

You,  Sun  and  Moon,  come;  witness  the  sagausau.    is  about  to  start  on 

a  journey  to  trade.  May  he  be  successful  in  trading.  May  he  be  able  to  collect 
all  that  is  due  him  and  evade  payment  of  what  he  owes.  Cause  the  people  to  give 
him  food  and  blankets. 

In  the  Lepanto  town  of  Mancayan  the  sagausau  is  celebrated,  but 
I  do  not  know  whether  or  not  it  is  held  in  the  other  Lepanto  towns. 

The  sagausau  of  the  Nabaloi  is  celebrated  for  a  different  purpose 
and  is  an  entirely  different  ceremony. 


MYTHS10 

ORIGIN   OF   THE   BIG  AND  LITTLE   THUNDER 

Guaday  ifugau  ay  way  onasna.  Usay  bfmgbungo  idi  una  inila 
baung,  inila  ay  waday  mangibot  si  onasna.  Ud  isay  labi  nantabon  ta 
ilauna. 

Inila  nay  adadu  ay  basang  nay  omali  ay  inbayat  si  si  lupatcha  sin 
alad.  Inanay  din  lupot  nay  usali  yan  kimiti.  Din  isali  nay  babayl 
inani  di  lupot,  yan  sinmayag,  modin  usali  nabayan  adin  makasayag 
tan  din  lupot  inikudna  din  payadna. 

Inkwanma  sin  ifugau  un,  "latudmo  din  lupotko,  tan  sakim  talauak, 
yan  kianko  ay  sumayag  ud  kayang."  Mon  din  ifugau  yatna  un, 
"Adiak  iatud  din  lupotmo  anganas  asauwam  sakun."  Ud  niman 
manasauwada,  mon  adlna  inatud  din  lupotna  insisiya.  Mo  din  lalaki 
inpuina  di  lupot  sin  dalum  di  dakalan  sin  adlna  inila. 

Ud  niman  angoi  yay  tolo  ay  tauan  di  manasauwanda,  ut  nananak- 
da's  diia.  Idi  usali  yay  agou  din  babayi  inmui  nay  sansinokatan  din 
dakdakalan,  idi  sinokatanan  dakalan,  dingtungna  din  lupotna. 

Mo  din  usali  nay  anak  mati.  Din  si  Inada  maladi  ay  inanilaun  di 
usali  yay  anakna  ay  mabayan  si  nalabi,  mon  adin  omali  sin  kagauan. 


10  The  first  and  fourth  myths  were  recorded  in  Kibungan,  the  second  in  Kapan- 
gan,  the  third  in  Legleg. 


382  University  of  California  Publications  in  Am.  Arch  and  Ethn.      [Vol.  15 

Sin  namingsan  nay  labi,  din  si  Inana  di  anak  piana  nay  alaun 
sisiya  ut  kayang,  mon  din  si  amana  inllana  si  asauwana.  Idi  anoka 
naniboda  ut  mantolagada  un  panpapitakadda  din  anak.  Si  Inana  din 
kagadua,  ut  nanbiagana;  idi  nanbiagana  di  kagadua,  binugauwan 
naut  di  usali  yay  kagaduana.  Modin  usali  nay  kagaduana  nabuyok 
tan  si  amana  adma  mabalin  nay  panbiagan.  Idi  namingsan  nay  labi, 
din  si  Inana  nanbiagana,  yan  yatna  un,  "Siilabitam  din  kagaduum. " 
Ud  niman  sinongbalana,  mon  adiut  napigsa  tan  nabayag  ay  nabuyok. 

Nanbalin  si  kitkitoi  yay  kido,  ut  usali  nay  kagadua  nanbalin  nay 
abalug  ay  kido. 

There  was  a  man  who  had  sugar  cane.  One  morning  when  he  went 
to  see  his  field,  he  saw  that  some  one  had  stolen  his  sugar  cane.  Then 
one  night  he  hid  to  watch. 

He  saw  many  beautiful  women  come  and  hang  their  clothing  on 
the  fence.  He  took  the  clothing  of  one  and  made  a  loud  noise.  The 
other  women  took  their  clothing  and  flew  away,  but  the  one  remaining 
could  not  fly  because  her  wings  were  fastened  to  her  clothing. 

She  said  to  the  man,  "Give  me  my  clothing,  because  I  am  a 
star  and  wish  to  fly  away  to  the  sky. ' '  But  the  man  said,  ' '  I  will  not 
give  you  your  clothing  until  you  marry  me."  Then  they  married, 
but  he  did  not  give  her  clothing  to  her.  But  the  man  hid  the  clothing 
under  the  dakalan11  when  she  was  not  looking. 

From  that  time  until  three  years  (afterwards)  they  were  married, 
and  they  had  two  children.  One  day  the  woman  started  to  change 
the  dakalan;  while  changing  the  dakalan  she  found  her  clothing. 

Then  one  of  the  children  died.  The  mother  continued  to  come  to 
visit  the  remaining  child  in  the  night,  but  would  not  come  in  the 
daytime. 

One  night  the  mother  of  the  child  wanted  to  take  it  to  the  sky,  but 
the  father  saw  his  wife.  That  time  they  quarreled  and  agreed  to 
split  the  child  in  two.  The  mother  took  one  half  and  made  it  alive ; 
when  the  half  had  been  made  alive  it  called  loudly  for  the  other  half. 
But  the  other  half  was  rotten  because  the  father  was  not  able  to  make 
it  live.  Then  one  night  the  mother  made  it  alive  and  said,  "Answer 
your  half."  Then  it  answered,  but  not  loudly,  because  it  was  rotten. 

It  became  the  Little  Thunder,  and  the  other  half  became  the  Big 
Thunder. 


The  three  rocks  on  which  the  pots  sit. 


1920]  Moss:  Kankanay  Ceremonies  :'.*:: 


Ud  agayao  inmali  si  nan  lota  din  Lumawig,  ut  inbuina  dinisay 
babayl.  Sia  adadu  ditonodna  ay  babayl.  Inapada  ta  bakun  eda  di 
masauwana.  Daylda  ipaeda  din  posok  sindaon  di  kaugunda.  Din 
Lumawig  sinongsongna  din  posok,  ian  adina  layidun. 

Sia  kinwanlna  sin  asauwana,  ' '  Sakun  mantaoliak  ud  tagoi ;  alayuk 
dingudwan  din  aiiakta  ya  makayan  dingudwana."  Sia  ginudwana 
din  anakta,  ut  mana  din  toktokna.  Din  toktona  mabungut  tan  iwud 
din  awakna  ut  nanbugan.  Din  Lumawig  sinapona  din  awak  ya  din- 
sikina,  ut  sia  dinkedo. 

Din  gudwana  ay  binayan  din  Lumawig  adi  makali,  ut  sia  inmali 
loman  ut  sinapona  din  toktok,  ut  masauwana  din  kedo  ut  sia  din 
kimat. 

Long  ago  Lumawig  came  to  the  earth  and  married  a  girl.  She 
had  many  sisters.  They  were  jealous  because  he  had  not  married  them. 
They  put  garlic  under  their  beds.  Lumawig  smelled  the  garlic  and 
did  not  like  it. 

He  said  to  his  wife,  ' '  I  shall  return  to  the  sky ;  I  shall  take  half  of 
our  child  and  leave  half. ' '  He  divided  the  child  into  halves,  and  took 
the  head.  The  head  was  angry  because  it  did  not  have  its  body,  and 
talked  loudly.  Lumawig  made  it  a  body  and  legs,  and  it  became  the 
Thunder. 

The  half  that  Lumawig  left  could  not  talk,  but  he  returned  again 
and  made  (it  a)  head,  and  it  married  the  Thunder,  and  it  (became) 
the  Lightning. 


THE  MOUNTAIN  KABUNIAN 

Waday  Isa  ay  Hang  sin  Isa  ay  bantag  sined  nabaon,  kabunian 
bonngonanona  di  ifugau  nga  oomoi  sidi.  Yatda  un  manganda  mon 
adlda  alaun  din  pilad.  Kayipo  ifugau  di  amoi  ud  guab  ay  un  man- 
lakos  pi  ana  amoi  sin  Hang.  Din  anlto  bunganasda  eda. 

Sin  mamingsan  inmoi  di  isay  lakay  ut  binonngan  di  anlto  yan 
inana  ut  din  nanagananna  ay  pilad.  Ut  nanbiliu  si  bato,  ut  inmay- 
lagui  sin  sookan  di  liang.  Mapo  di  danom  sin  tupukna  ut  mo  waday 
malabas  inomunda.  Mayigapo  sin  nangisaanda  si  pilad  tinekdan  din 
kabunian  di  manbumo. 


384  University  of  California  Publications  in  Am.  Arch  and  Etlin.      [Vol.  15 

There  is  a  cave  in  a  mountain  where  long  ago  the  gods  gave  food 
to  the  people  who  stopped  there.  They  told  them  to  eat,  but  not  to 
carry  away  the  plates.  Many  people  going  to  the  seashore  to  trade 
would  stop  at  the  cave.  The  gods  gave  them  food. 

Once  a  man  stopped  and  was  fed  by  the  gods,  but  took  away  the 
dishes  in  which  he  had  eaten.  Then  he  was  turned  to  stone,  and 
(now)  stands  in  front  of  the  cave.  Water  gushes  from  his  mouth, 
and  when  there  are  (people)  passing  by  they  drink  it.  After  the 
plates  were  taken  away  the  gods  stopped  giving  food. 


THE  ORIGIN  OF  MAN 

Id  nabaon  ginmosad  si  kabunian  sinan  lota,  mo'ii  iwud  di  ifugau. 
Sia  kinwanida,  "Maptung  mo  waday  ifugau.  Takosamopoa  si  lalaki 
Iga  babayi. "  Eda  inoma  si  lota  ut  sinmapo  si  dua  ay  sinan  ifugau 
ut  pimatakdugna.  Dinkingpas  manok  asma  panglagtoan  kinwanida, 
"Pansiakak  eda  ta  matagoda. "  Ut  isa  sinan  ifugau  naysiak.  Sia 
nanbalin  si  lalaki.  Diiiusa  dinnguna  dinganangona  ut  naysiak  abu, 
ut  nanbalin  si  babayi. 

Long  ago  the  gods  came  to  the  earth,  but  there  were  no  people. 
They  said,  "It  is. good  if  there  are  people.  We  will  make  a  man  and 
a  woman."  They  took  some  earth  and  made  two  people  and  stood 
them  up.  They  plucked  the  feathers  from  a  chicken  and  made  it 
jump,  saying,  ' '  We  shall  make  them  laugh  so  that  they  will  be  alive. ' ' 
Then  one  of  the  people  laughed.  He  became  a  man.  The  other  heard 
the  first  and  laughed  also,  and  became  a  woman. 


UNIVEESITY  OF  CALIFORNIA  PUBLICATIONS— (Continued) 

3.  Porno  Indian  Basketry,  by  S.  A.  Barrett.     Pp.  133-306,  plates  15-30,  231 

text  figures.    December,  1908  1.75 

4.  Shellmounds  of  the  San  Francisco  Bay  Region,  by  N.  C.  Nelson.    Pp.  309- 

356,  plates  32-34.    December,  1909  50 

5.  The  Ellis  Landing  Shellmound,  by  N.  C.  Nelson.    Pp.  357-426,  plates  36-50. 

April,  1910  75 

Index,  pp.  427-443. 

Vol.  8.     1.  A  Mission  Record  of  the  California  Indians,  from  a  Manuscript  in  the 

Bancroft  Library,  by  A.  L.  Kroeber.    Pp.  1-27.    May,  1908 25 

2.  The  Ethnography  of  the  Cahuilla  Indians,  by  A.  L.  Kroeber.    Pp.  29-68, 

plates  1-15.    July,  1908  75 

3.  The  Religion  of  the  Luisefio  and  Diegueno  Indians  of  Southern  California, 

by  Constance  Goddard  Dubois.    Pp.  69-186,  plates  16-19.    June,  1908 1.25 

4.  The  Culture  of  the  Luisefio  Indians,  by  Philip  Stedman  Sparkman.    Pp.  187- 

234,  plate  20.    August,  1908  _ „       .50 

5.  Notes  on  Shoshonean  Dialects  of  Southern  California,  by  A.  L.  Kroeber. 

Pp.  235-269.    September,  1909  .35 

6.  The  Religious  Practices  of  the  Dieguefio  Indians,  by  T.  T.  Waterman.    Pp. 

271-358,  plates  21-28.     March,  1910  _ 80 

Index,  pp.  359-369. 

Vol.9.     1.  Yana  Texts,  by  Edward  Sapir,  together  with  Yana  Myths  collected  by 

Roland  B.  Dixon.    Pp.  1-235.    February,  1910  2.50 

2.  The  Chumash  and  Costanoan  Languages,  by  A.  L.  Kroeber.    Pp.  237-271. 

November,  1910  „ 35 

3.  The  Languages  of  the  Coast  of  California  North  of  San  Francisco,  by  A.  L. 

Kroeber.    Pp.  273-435,  and  map.    April,  1911  — 1.50 

Index,  pp.  437-439. 

Vol.  10.  1.  Phonetic  Constituents  of  the  Native  Languages  of  California,  by  A.  L. 

Kroeber.    Pp.  1-12.    May,  1911  - 10 

2.  The  Phonetic  Elements  of  the  Northern  Paiute  Language,  by  T.  T.  Water- 

man.   Pp.  13-44,  plates  1-5.    November,  1911  45 

3.  Phonetic  Elements  of  the  Mohave  Language,  by  A.  L.  Kroeber.    Pp.  45-96, 

plates  6-20.    November,  1911  65 

4.  The  Ethnology  of  the  Salinan  Indians,  by  J.  Alden  Mason.     Pp.  97-240, 

plates  21-37.    December,  1912  1-75 

5.  Papago  Verb  Stems,  by  Juan  Dolores.    Pp.  241-263.    August,  1913  25 

6.  Notes  on  the  Chilula  Indians  of  Northwestern  California,  by  Pliny  Earle 

Goddard.    Pp.  265-288,  plates  38-41.    April,  1914  30 

7.  Chilula  Texts,  by  Pliny  Earle  Goddard.    Pp.  289-379.    November,  1914  —    1.00 

Index,  pp.  381-385. 

Vol.  11.  1.  Elements  of  the  Kato  Language,  by  Pliny  Earle  Goddard.    Pp.  1-176,  plates 

1-45.     October,  1912  2.00 

2.  Phonetic  Elements  of  the  Dieguefio  Language,  by  A.  L.  Kroeber  and  J.  P. 

Harrington.    Pp.  177-188.    April,  1914  10 

3.  Sarsi  Texts,  by  Pliny  Earle  Goddard.    Pp.  189-277.    February,  1915 „     1.00 

4.  Serian,  Tequistlatecan,  and  Hokan,  by  A.  L.  Kroeber.    Pp.  279-290.    Febru- 

ary, 1915  10 

6.  Dichotoinous  Social  Organization  in  South  Central  California,  by  Edward 

Wlnslow  Gifford.    Pp.  291-296.    February,  1916  05 

6.  The  Delineation  of  the  Day-Signs  in  the  Aztec  Manuscripts,  by  T.  T.  Water- 

man.   Pp.  297-398.    March,  1916  1.00 

7.  The  Mutsun  Dialect  of  Costanoan  Based  on  the  Vocabulary  of  De  la  Guasta* 

by  J.  Alden  Mason.    Pp.  399-472.    March,  1916  - 70 

Index,  pp.  473-479. 
VoL  12.  1.  Composition  of  California  Shellmounds,  by  Edward  Winslow  Gifford.    Pp. 

1-29.    February,  1916  - so 

2.  California  Place  Names  of  Indian  Origin,  by  A.  L.  Kroeber.     Pp.  3    69. 

June,  1916  

3.  Arapaho  Dialects,  by  A.  L.  Kroeber.    Pp.  71-138.    June,  1916 70 

4.  Miwok  Moieties,  by  Edward  Winslow  Gifford.    Pp.  139-194.    June,  1916....      .55 

5.  On  Plotting  the  Inflections  of  the  Voice,  by  Cornelius  B.  Bradley.    Pp.  195- 

218,  plates  1-5.    October,  1916  -----      •25 

6.  TUbatulabal  and  Kawaiisu  Kinship  Terms,  by  Edward  Winslow  C       rd. 

Pp.  219-248.     February,  1917  • 30 

7.  Bandolier's  Contribution  to  the  Study  of  Ancient  Mexican  Social  Organiza- 

tion, by  T.  T.  Waterman.    Pp.  249-282.    February,  1917 35 


UNIVERSITY  OF  CALIFORNIA  PUBLICATIONS— (Continued) 

8.  Miwok  Myths,  by  Edward  Wlnslow  Gifford.    Pp.  283-338,  plate  6.    May, 

1917  55 

9.  California  Kinship  Systems,  A.  L.  Kroeber.    Pp.  339-396.    May,  1917 60 

10.  Ceremonies  of  the  Porno  Indians,  by  S.  A.  Barrett.     Pp.  397-441,  8  text 

figures.    July,  1917  45 

11.  Porno  Bear  Doctors,  by  S.  A.  Barrett.  Pp.  443-465,  plate  7.    July,  1917 25 

Index,  pp.  467-473. 
Vol.13.  1.  The  Position  of  Yana  in  the  Hokan  Stock,  by  E.  Sapir.    Pp.  1-34.    July, 

1917  _ 35 

2.  The  Yana  Indians,  by  T.  T.  Waterman.    Pp.  35-102,  plates  1-20.    February, 

1918  75 

3.  Yahi  Archery,  by  Saxton  T.  Pope.    Pp.  103-152,  plates  21-37.    March,  1918      .75 

4.  Yana  Terms  of  Eelationship,  by  Edward  Sapir.    Pp.  153-173.    March,  1918      .25 

5.  The  Medical  History  of  Ishi,  by  Saxton  T.  Pope.    Pp.  175-213,  plates  38-44, 

8  figures  in  text.    May,  1920 45 

Vol.  14.   1.  The  Language  of  the  Salinan  Indians,  by  J.  Alden  Mason.     Pp.  1-154. 

January,  1918  1.75 

2.  Clans  and  Moieties  in  Southern  California,  by  Edward  Winslow  Gifford. 

Pp.  155-219,  1  figure  in  text.    March,  1918 „ .75 

3.  Ethnogeography  and  Archaeology  of  the  Wiyot  Territory,  by  Llewellyn  L. 

Loud.    Pp.  221-436,  plates  1-21,  15  text  figures.    December,  1918 2.50 

4.  The  Wintun  Hesi  Ceremony,  by  S.  A.  Barrett.    Pp.  437-488,  plates  22-23, 

3  figures  in  text.    March,  1919 , 75 

5.  The  Genetic  Eelationship  of  the  North  American  Indian  Languages,  by 

Paul  Eadin.    Pp.  489-502.    May,  1919   15 

Vol.  15.   1.  Ifugao  Law,  by  E.  F.  Barton.    Pp.  1-186,  plates  1-33.    February,  1919 2.00 

2.  Nabaloi  Songs,  by  C.  E.  Moss  and  A.  L.  Kroeber.    Pp.  187-206.    May,  1919      .20 

3.  Nabaloi  Law  and  Eitual,  by  C.  E.  Moss.  Pp.  207-342,  plates  34-37.   October, 

1920 1.75 

4.  Kankanay  Ceremonies,  by  C.  E.  Moss.     Pp.  343-384.     October,  1920  65 

Vol.  16.    1.  Myths  of  the  Southern  Sierra  Miwok,  by  S.  A.  Barrett.    Pp.  1-28.    March, 

1919  SO 

2.  The  Matrilineal  Complex,  by  Eobert  H.  Lowie.   Pp.  29-45.  March,  1919 15 

3.  The  Linguistic  Families   of  California,  by  Eoland  B.  Dixon  and  A.  L. 

Kroeber.     Pp.  47-118,  map  1,  1  figure  in  text.     September,  1919 75 

4.  Calendars  of  the  Indians  North  of  Mexico,  by  Leona  Cope.    Pp.  119-176, 

with  3  maps.    November,  1919 75 

5.  Yurok  Geography,  by  T.  T.  Waterman.     Pp.  177-314,  plates  1-16,  1  text 

figure,  34  maps.    May,  1920  2.00 

6.  The  Cahuilla  Indians,  by  Lucile  Hooper.    Pp.  315-380.    April,  1920 75 

7.  The  Autobiography  of  a  Winnebago  Indian,  by  Paul  Eadin.    Pp.  381-473. 

April,  1920 1.00 

8.  Yuman  Tribes  of  the  Lower  Colorado,  by  A.  L.  Kroeber.     Pp.  475-485. 

August,  1920  .25 

Vol.  17.    1.  The  Sources  and  Authenticity  of  the  History  of  the  Ancient  Mexicans,  by 

Paul  Eadin.    Pp.  1-150,  17  plates.    June,  1920  1.75 

2.  California  Culture  Provinces,  by  A.  L.  Kroeber.     Pp.  151-169,  2  maps. 

September,  1920  25 

Volumes  now  completed: 

Volume  1.     1903-1904.     378  pages  and  30  plates $4.25 

Volume  2.      1904-1907.     393  pages  and  21  plates 3.50 

Volume  3.      1905.     The  Morphology  of  the  Hupa  Language,     344  pages  3.50 

Volume  4.     1906-1907.     374  pages,  with  5  tables,  10  plates,  and  map  3.50 

Volume  5.     1907-1910.     384  pages,  with  25  plates  „ 3.50 

Volume  6.      1908.     400  pages,  with  3  maps  „ 3.50 

Volume  7.     1907-1910.     443  pages  and  50  plates  3.50 

Volume  8.      1908-1910.     369  pages  and  28  plates  3.50 

Volume  9.      1910-1911.     439  pages  _ 3.50 

Volume  10.    1911-1914.     385  pages  and  41  plates  3.50 

Volume  11.    1911-1916.    479  pages  and  45  plates 3.50 

Volume  12.   1916-1917.    473  pages  and  7  plates _ 5.00 

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